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The King's Keys To 
His Kingdom 



CONTAINING A BRIEF LINE OF EVIDENCES OF THE 
GLORIOUS KING OF HEAVEN AND EARTH, TO- 
GETHER WITH THE ACCOUNT OF THE PREPA- 
RATION, INAUGURATION, ADMINISTRATION 
AND PURPOSE OF THE KINGDOM OF 
GOD UPON THE EARTH, AS GLEANED 
FROM THE RECORDS OF THE KING'S 

AMBASSADORS AND SUPREME JUDGES 

mnr kerr 




Cincinnati 
The Standard Publishing Company 



Copyright, 1914, by 
William FLKeir 



KA3 



APR 30 1914 

©CU371803 



Dedication 

This volume is sincerely and affection- 
ately dedicated to my Lord and Saviour 
Jesus Christ, who is the object of my 
faith, the light of my life, the joy of my 
soul and the goal of my hope ; and to 
whom I am under everlasting gratitude 
and obligation for all that I am, and 
all that I have, and all that I can ever 
hope to be (2 Cor. 15: 10; 1 Tim. 1 : 
12; Col. 1:27). 



General Outline 

1. Evidences of the King. 

2. Preparation for the Kingdom. 

3. The Constitution of the Kingdom. 

4. The Coronation of the King. 

5. The Ambassadors of the Kingdom. 

6. The Inauguration of the King- 

dom. 

7. The Administration of the King- 

dom. 

8. The Institutions of the Kingdom. 

9. The Purpose of the Kingdom. 



IV 



Exegesis of Cover Diagram 

Our Lord said : "Go," "Preach," "Bap- 
tize," and "Teach them to observe all 
things," etc. In the diagram you see 
a method (1) of going; (2) a preach- 
ing scene; (3) a baptismal scene, and 
(4) an observing (Lord's death) scene. 
The four great things ordered by the 
Lord to be done. The two keys sym- 
bolize (1) this great organic law of the 
King, and (2) its exemplification and 
execution under the apostolic teaching 
and practice infallibly guided by the 
Holy Spirit. For by these two are the 
divine knowledge of all things essential 
to the redemption of the world. See 
Matt. 16: 19; 28: 19, 20; Mark 16: 15, 
16; Luke 22: 19, 20; 2 Pet. 1 : 1-9. 



Contents 



CHAPTER I. 

Page 

Internal Evidences i 

i. The incomparable character and personality of 
Jesus. 

2. His matchless purpose and program. 

3. The psychological or the demonstrative. 

CHAPTER II. 

External Evidences 16 

1. Historical and topographical. 

2. Forecast of future events, demonstrated by 

observation. 

3. The fact of the existence of His Church — its 

influence and progress. 

CHAPTER III. 

Monumental Evidences 31 

1. The Lord's Supper. 

2. The institution of baptism. 

3. The Lord's Day. 

CHAPTER IV. 

The Testimony of Distinguished Men 51 

vll 



Vlll CONTENTS 



CHAPTER V. 

The Great and Wonderful Events Preceding and 
Preparatory to the Inauguration of the 
Kingdom of God on the Earth g$> 

1. The similarity of the things and facts of God 

in the natural kingdom and those in the 
spiritual kingdom. 

2. The mission of John the Baptist. 

3. The mission of Jesus. 

4. The first mission of the twelve apostles. 

5. The mission of the seventy apostles. 

6. Significance of the limitation and operation of 

these four great missions. 

CHAPTER VI. 

The Death of the Lord, and Its Wonderful Re- 
sults 75 

1. The marvelous and far-reaching results of his 

death. 

2. Twenty-one specifications drawn from in- 

spiration why he died. 
. 3. The scheme of redemption received and ac- 
cepted on the principle of faith. 

4. The folly of the effort to account for it by 

human philosophy or reason. 

5. The legitimate fruits of all such efforts. 

CHAPTER VII. 

The Resurrection of the Lord 84 

1. What is discovered to the world. 

2. His presence with his disciples for forty days, 

demonstrating the fact that he was alive. 

3. The great promise of power and authority 

with the baptism of the Holy Spirit repeated 
to his apostles. 



CONTENTS IX 



CHAPTER VIII. 

The Great Organic Law of the Kingdom An- 
nounced for the First Time in the His- 
tory of the World 92 

1. The most marvelous instrument on record. 

2. This great organic law and the wonderful 

power promised was to the apostles. 

CHAPTER IX. 

The Ascension and Coronation of the King in 

the Capital City, the New Jerusalem ... 97 

CHAPTER X. 

The King's Ambassadors Extraordinary to All 

the World 102 

1. The eleven ordered to wait in Jerusalem for 

the promised power. 

2. Their effort to fill the vacancy in the ambassa- 

dorship. 

3. The discussion of the subject of ambassadors. 

4. Distinguished authorities and testimonies 

given. 

5. The two distinct phases of the apostolic office 

presented. 

6. The acts and utterances of ambassadors 

officially and unofficially considered. 

CHAPTER XI. 

The Inauguration of the Kingdom upon the 

Earth 120 

I. First wireless message from the glorified 
King to his ambassadors after his corona- 
tion. 



X CONTENTS 

2. The great day of Pentecost ; thirty-two Scrip- 

tural reasons given why it was the greatest 
day in human history. 

3. The first church of Christ constituted. 

CHAPTER XII. 

The Administration of the Kingdom by the 

Lord's Ambassadors and Supreme Judges. . 145 

1. Fundamental principles of the divine govern- 

ment stated. 

2. The gospel in Samaria; Philip's preaching 

and results. 

3. Object of Peter's and John's mission to 

Samaria. 

4. The various promises, gifts and operations of 

the Spirit clearly stated and classified. 

5. Simon's offer to buy the gift of the Holy 

Spirit from the apostles, and results. 

6. The two great laws of pardon presented. 

CHAPTER XIII. 

The Conversion of a Government Official of 

Great Authority 164 

1. The evangelist preaching and the officer's obe- 

dience. 

2. The agencies in the case considered. 

3. The officer's conversion, an illustration of the 

Lord's words : "The wind bloweth where it 
listeth," etc. 

4. Infallible rule given by which the unity of 

all cases of conversions are seen and har- 
monized. 

5. An incident, illustrating and demonstrating 

how the officer was baptized. 



CONTENTS XI 

CHAPTER XIV. 

The Commission and Conversion of Another 

Ambassador Extraordinary 179 

1. The significance of the Lord's appearance to 

Saul. First time he had been seen since his 
ascension. 

2. Saul's appointment to the apostolic office. 

3. His obedience to the gospel. 

CHAPTER XV. 

The Conversion and Reception of the Gentiles. . 185 

1. The character of the man. 

2. The angel's visit to him. 

3. Peter's preaching. 

4. Peter's vision. 

5. The faith and obedience of the man. 

6. The miraculous agencies discussed and ex- 

plained. 

7. The various opinions and theories concerning 

the baptism of the Spirit proven to be false. 

8. The correct and Scriptural view stated. 

9. His conversion and obedience in the regular 

way. 

CHAPTER XVI. 

The Decisions of the Supreme Judges Concern- 
ing Names, Titles, Etc 198 

1. Positive proof that the name "Christian" is 

not a nickname. 

2. Many reasons based upon the word of God 

given. 

CHAPTER XVII. 

The Repeal of the Old Covenant by the Highest 

Court in the Kingdom of God 207 

1. The court in session at Jerusalem. 



Xll CONTENTS 

2. The report of Paul and Barnabas. 

3. The discussion of the question. 

4. The great decision written. 

CHAPTER XVIII. 

The Proclamation of the King's Message on the 

Continent of Europe 215 

1. Conversion of a good woman. 

2. Conversion of a public officer. 

3. The object of reviewing the several cases of 

conversion, etc. 

CHAPTER XIX. 

The Decision of the Supreme Judges Concerning 
the Great Question of Denominations or 
Divisions in the Kingdom of Christ 223 

1. The greatest event that could occur in behalf 

of the Kingdom at the present time. 

2. The wonderful opportunity the friends of the 

Lord now have. 

3. The significance of our Lord's great prayer. 

4. The sinfulness of divisions. 

5. The impossibility of converting the world 

without unity. 

6. The great platform of unity given by the 

Holy Spirit. 

CHAPTER XX. 

The Great Consummating Act of Naturaliza- 
tion 232 

1. Its significance and importance. 

2. Nearly every great question settled by an ap- 

peal to it. 

3. Fifteen distinct questions given. 



CONTENTS Xlll 

CHAPTER XXL 

The Importance of Observing God's Great Ordi- 
nances in His Kingdom 241 

1. All blessings of his natural kingdom can only 

be had and enjoyed through the natural 
ordinances. 

2. All spiritual blessings through the spiritual 

ordinances. 

3. The importance of observing the great memo- 

rial of his death. 

CHAPTER XXII. 

The Purpose of the Kingdom 259 

1. The universal belief of mankind that there is 

a future for man. 

2. The great achievement of the Lord in his 

resurrection demonstrating the continuity 
of life. 

3. The duality of man; nine demonstrations or 

proofs given. 

4. Twenty-four positive proofs drawn from the 

word of God placed in antithesis, showing 
man's dual nature. 

5. The glorious and sublime faith and hope of 

the Christian. 



Introduction 

Forasmuch as many have taken in hand 
to set forth in order a declaration of those 
things which are most surely believed 
among us, it seemed good to me also, hav- 
ing been instructed in early life by many 
who were pioneers in the great work of 
Restoration, and having been a student 
for more than forty years of the Sacred 
Oracles, to announce in order some of the 
testimonies and reasons we have of the 
"like precious faith," and the most com- 
forting, elevating and inspiring hope ever 
proclaimed to a perishing world. 

The desire to do so is increased by the 
fact that the present age is prolific in fads, 
theories and hypotheses in the religious 
world, almost unparalleled in the history 
of Christianity, all having their following 
and all laying claim to the word of God as 
the source and foundation of their con- 
flicting contentions. Believing that all 
this confusion and discord among the pro- 

(2) xv 



XVI INTRODUCTION 

fessed friends and followers of the Lord 
Jesus Christ grows out of a failure to 
recognize his authority, and to rightly dis- 
cern and divide the word of God, in its 
relations to the past, present and future 
ages and generations of men, the author 
offers this contribution to the discussion 
of the great subject, with the hope of 
being helpful to some honest soul who 
may be struggling along life's pathway, 
seeking and searching for an intelligent, 
comprehensive knowledge of the great 
scheme of redemption, as authorized by 
the Christ, and practiced by his divinely 
chosen, commissioned and qualified am- 
bassadors to all the nations. 

The author's close contact with his fel- 
low-men for a number of years, in all the 
various activities of human pursuits, war- 
rants him in the conviction that there are 
thousands of noble-hearted men in all the 
walks of life, especially in the various 
professions, trades and great business and 
industrial enterprises of the country, who 
are drifting down life's stream wholly in- 
different to the claims of Christianity and 



INTRODUCTION XV11 

what it proffers them; all because they 
have not taken or had the time and oppor- 
tunity to make the investigation necessary 
to form a proper conception of the great 
plan of redemption and the evidences upon 
which its claims are predicated. He is 
also aware of the fact that in many 
schools and educational institutions of the 
country there are teachers and professors 
in the employ of the public, instructing 
the inexperienced youth in theories, fads 
and "sciences falsely so called," which are 
diametrically opposed to facts and faith; 
all because such instructors apparently 
have a very crude knowledge of the things 
that they teach for science, or are lacking 
in breadth of vision to comprehend the 
scope and meaning of the Christian sys- 
tem. There are also many religious teach- 
ers and preachers whose public utterances 
indicate the lack of a comprehensive grasp 
of the rise, progress, inauguration and ad- 
ministration of the Kingdom of God upon 
the earth. It is with the view of placing 
in the hands of all such a clear, analytical, 
logical and Scriptural outline of the King- 



XV111 INTRODUCTION 

dom of the Lord that has also largely 
influenced him in the preparation of the 
work. 

It was not purposed in the work to at- 
tempt a discussion of the broad fields of 
Christian evidences, because the subject 
has been fully and thoroughly covered 
by many able and scholarly men, in the 
numerous and popular text-books on evi- 
dences to which the reader is referred if 
he desires to exhaustively consider the 
subject; but it was intended to present 
only such evidences as were deemed neces- 
sary and adequate for the present volume, 
and they of such nature, variety and char- 
acter as to be verified by every one, and 
all-sufficient to carry conviction to the 
heart and mind of the honest seeker after 
the truth. In the preparation and presen- 
tation of the subject-matter, the author 
has endeavored to keep in mind the con- 
dition and needs of that great army of 
men and women who are engaged in do- 
ing the world's work, and, because of that 
fact, have neither the time nor oppor- 
tunity to consider the subject in all its 



INTRODUCTION XIX 

fullness. Hence, should it appear to the 
critical reader that the great subjects dis- 
cussed have been very briefly considered, 
it has been purposely done, with the desire 
to present the scheme of redemption mul- 
tum in parvo. Brevity, simplicity and, 
above all, the truth as revealed in the Di- 
vine Word, has been sought. 

Moreover, should one think that un- 
usual stress or emphasis is placed upon 
what is generally called the great commis- 
sion of the Lord and the teaching and 
practice of his inspired ambassadors, it 
has also been purposely done, in order to 
make the work what its title purports; 
namely, "THE KING'S KEYS TO HIS 
KINGDOM." Because this great organic 
law of the King that he gave to his am- 
bassadors for all nations, and its interpre- 
tation and exemplification in their teach- 
ing and practice, infallibly guided by the 
Holy Spirit, constitute the power of God, 
for by them is not only divine knowledge 
(and knowledge is power) of the condi- 
tions of remission of sins and acceptance 
in the kingdom, but also the knowledge of 



XX INTRODUCTION 

all that is necessary to an abundant en- 
trance into the everlasting Kingdom of 
God. 

Trusting that an intelligent .and dis- 
cerning public will discern sufficient truth 
to overbalance the errors and imperfec- 
tions of the work, the author sends this 
volume forth with the desire and prayer 
that it may be helpful to those who amid 
the confusion of the times are seeking and 
searching for the old paths, and desire an 
intelligent and comprehensive knowledge 
of God's great plan of human redemption 
that he has so graciously provided for all 
the world. 

Sincerely, 

The Author. 
Crawfordsville, Indiana, March 1, 1914. 



CHAPTER I. 

Internal Evidences. 

Fundamental and paramount to every- 
thing else pertaining to an intelligent 
knowledge of the divine remedial scheme 
is a strong conviction or faith in the di- 
vine Sonship of the Lord Jesus Christ, 
and the inspiration of the Divine Word. 
This once accepted — doubt and unbelief 
removed — the foundation and way is pre- 
pared by which every problem that may 
confront the honest seeker after truth, 
may be easily and readily solved. These 
two great propositions — the divinity of 
the Lord Jesus and the inspiration of the 
Sacred Word — are so related and corre- 
lated, so woven and interwoven together, 
so dependent and interdependent, that 
they stand or fall together. The evidence 
that supports the one attests the other; 
to doubt or disbelieve the one is to doubt 
and discredit the other; the acceptance 



THE KING'S KEYS 



and belief of one as true, is the accept- 
ance and belief of the other, for they are, 
in their relation to man, inseparable. 

It should be borne in mind that no one 
is required to believe without evidence; 
the Lord Jesus never asked or required 
that men believe on him without sufficient 
and adequate testimony. But it is asked 
and demanded that men receive, and hon- 
estly consider, and weigh well the evi- 
dences and testimonies that have been 
graciously presented to them; and when 
this is done it is almost certain that there 
can be but one result. 

No fact in all the wide range of the 
world's history, the proof of which rests 
upon testimony for its support, is so sus- 
ceptible of demonstration as the fact 
THAT JESUS OF NAZARETH IS 
THE CHRIST, THE SON OF THE 
LIVING GOD. The evidences are of 
such nature, variety and volume that they 
practically amount to a demonstration 
of the proposition; and while many are 
seeking for signs or something super- 
natural, it would be well to consider that 



TO HIS KINGDOM 3 

"a wicked and adulterous generation seek- 
eth for signs," and that the Saviour said, 
"Blessed are they who have not seen, and 
yet believe/' and all should remember that 
"we have a more sure word of prophecy; 
whereunto ye do well that ye take heed, 
as unto a light that shineth in a dark 
place, until the day dawn [of faith], and 
the day star [Christ] arise in your hearts" 
(2 Pet. 1: 19). 

There are three classes of evidences to 
which attention is now directed. They 
are, first, THE INTERNAL; second, 
THE EXTERNAL; the third, MONU- 
MENTAL, which are sufficient for the 
present purpose and which will here be 
briefly considered in their order. 

The internal evidences are those found 
upon the pages of the Sacred Word itself. 
We have in the New Testament four bio- 
graphical sketches of our Lord — namely, 
Matthew, Mark, Luke and John — and the 
design of one was the design of all. 
Therefore the apostle John, in the con- 
clusion of his narrative of the Saviour's 
life and works, says: "AND MANY 



THE KING'S KEYS 



OTHER SIGNS TRULY DID JESUS 
IN THE PRESENCE OF HIS DIS- 
CIPLES, WHICH ARE NOT WRIT- 
TEN IN THIS BOOK: BUT THESE 
ARE WRITTEN, THAT YE MIGHT 
BELIEVE THAT JESUS IS THE 
CHRIST, THE SON OF GOD; AND 
THAT BELIEVING YE MIGHT 
HAVE LIFE THROUGH HIS NAME" 
(John 20 : 30, 31 ) . In order to appreciate 
the significance of the above declaration, 
attention is directed to the things "writ- 
ten;" i. e. f to the INTERNAL EVI- 
DENCES — the evidences found on the 
pages of these sacred records. On these 
pages are recorded the simplest, the 
greatest and the most sublime story to 
be found in all the history and records of 
mankind. It must be — and it will be — 
conceded by every sane person, that here 
is described a character and a personality 
at once unique and without an equal 
among all the sons of men. A character 
and personality so perfect, so complete, so 
well poised, so symmetrical, so brilliant 
that he stands alone, all-radiant as the 



TO HIS KINGDOM 5 

noonday sun in a cloudless sky. One 
who in every condition, situation or sur- 
rounding, whatever it was, or wherever 
it was, always said and did exactly the 
right thing, at the right time and in the 
right way. One, whether in youth or in 
manhood; in the city or in the country; in 
the day or in the night; in darkness or in 
light; in teaching or in temptation; in 
reading or in pleading; in preaching or in 
prayer; in the fields or in the forests; with 
wild beast or with wild men; with kings or 
with subjects; with God his Father or 
with Satan his enemy; with the angry or 
with the anxious; with the old or with the 
young; with friends or with enemies; with 
doctors or with demons; with the sick or 
with the well; with the sane or the in- 
sane; in the storm or in the calm; on the 
plains or on the hills; on the Sabbath or 
on the work-day; riding an animal or 
riding in a boat; with his betrayer or his 
beloveu; as master or as servant; when 
worshiped or when mocked; the guest of 
the poor or the guest of the rich; with 
saints or with sinners; in the house 



THE KING'S KEYS 



of mourning or in the house of mirth; 
with the multitude or with the mob; in 
a civil court or a religious court; with the 
learned or the unlearned; the guest of 
fishermen by the sea or the guest of the 
rich in a palace; in the place of justice or 
in the place of worship; on land or on 
water; in the valley or on the mountain- 
top; amid sadness and suffering or glad- 
ness and rejoicing; in humiliation or in 
triumph; in suffering and in dying — the 
same — always the same, yesterday, to- 
day and forever. Never mistaken, never 
deceived, never confused, never discon- 
certed, disappointed, discouraged or dis- 
mayed. WHERE IN ALL THE HIS- 
TORY OF MANKIND CAN ONE 
BE FOUND THAT IN ANY WAY 
BEGINS TO APPROACH THIS 
MATCHLESS, THIS GLORIOUS, IN- 
COMPARABLE CHARACTER OF 
ALL THE AGES? If this character 
and personality, placed in all the condi- 
tions and situations in the foregoing, was 
but the creation of constructive imagina- 
tion, out of, and from what, was it con- 



TO HIS KINGDOM / 

structed? Where did the author get his 
base, foundation or model for his crea- 
tion? Why did that one mind reach the 
limit? Why is his creation the ultimate? 
Why has not some other imaginative mind 
taken this creation (if such it be) and 
produced a greater than Jesus? Why is 
he not surpassed? Why is he not only 
the eminent One, but the pre-eminent 
One ? Why is it that the greatest, strong- 
est imaginative mind can not in any way 
produce anything that even begins to ap- 
proach it ? Why is it that he is universally 
acknowledged as the one perfect, complete 
standard of right relations between man 
and God, and man and man? If any one 
entertains the notion that it is or was pos- 
sible for the human mind to forge a char- 
acter and personality like the MAN OF 
GALILEE, let him try his powers along 
that line, and he will soon discover the 
utter futility of his efforts. He zvill read- 
ily perceive that the water is deep, and 
that he can not make any soundings, be- 
cause he has no line and plummet to 
fathom its depths. 



8 THE KING'S KEYS 



HIS PROGRAM. 

But this is not all. Christ's program — 
what he purposed, planned and promised 
to do in behalf of all mankind — was as 
wonderful and as marvelous as his glori- 
ous character and personality. He an- 
nounced that he was here to inaugurate a 
new era, a new spiritual, imperishable 
kingdom that would be universal, a gov- 
ernment of all nations, for all nations, 
administered by him as King. A govern- 
ment, the very nature and character of 
which would not only bring to man the 
largest measure of happiness for this 
world, but for all eternity. And the 
means by which he proposed to accom- 
plish this master ideal he announced in 
the following words : "And I, if I be lifted 
up, will draw all men unto me." Not by 
the sword, or money, science or philos- 
ophy, but ignoring all the ways of the 
world for success, he would win all the 
nations to him and to serve him by his 
love, service and sacrifice in their behalf. 
Nearly nineteen centuries have come and 



TO HIS KINGDOM y 

gone since the inauguration of his king- 
dom upon earth, and while Babylon, 
Greece and Rome, empires and kingdoms 
that zvere established by man, have come 
up and gone down in the onward march 
of civilization, and political and social 
evolution, his kingdom remains and is the 
most potent factor in the world's social, 
moral and intellectual progress to-day. 

The reader is earnestly entreated to 
honestly consider the magnitude of this 
matchless and masterful conception — an 
ideal embracing within its scope the union 
of all the world, all the nations of the 
earth into one new nation, one universal, 
imperishable, spiritual empire, under one 
great Leader and Ruler, and that by 
means and methods hitherto unthought or 
undreamed of by the human mind. Let 
it be remembered that this unique pro- 
gram is found upon the pages of these 
wonderful narratives, and constitutes a 
part of the Internal Evidences as much as 
the illustrious character and personality 
found there. 

The wonderful claims set forth in the 



10 THE KING'S KEYS 

foregoing facts ought to command the at- 
tention of all men who have breadth of 
vision to reason from cause to effect, and 
thereby apprehend what these wonderful 
facts and claims portend. 

PSYCHOLOGICAL. 

Attention is here directed to another 
phase of this Internal Evidence, that ap- 
peals to man's intuition with such volume 
and force that it practically amounts to a 
demonstration of the superhuman origin 
of the Sacred Record. For the want of a 
better word, and to express the thought 
in modern usage, I have called it the 
"Psychological;" because every thought- 
ful student of the sacred pages knows 
by intuition that he is grappling with an 
intelligence superior to mere ordinary 
human intelligence. He is conscious of 
the fact that he is wrestling with the 
product of a mind that is outside of and 
above and beyond the ordinary human 
mind. He will intuitively perceive and 
realize how difficult it is for him to grasp, 
hold and comprehend, with his own un- 



TO HIS KINGDOM 11 

aided mental acumen, the deep and won- 
derful things he finds in these sacred 
records. 

This line of the Internal Evidences, 
attesting the divine inspiration of the 
Sacred Oracles, is so solid, sure and cer- 
tain, and so readily susceptible of actual 
demonstration by all, that the intelligent, 
honest, conscientious reader is earnestly 
urged to immediately make a test, and 
thereby verify in his own conscious ex- 
perience the truth and accuracy of this 
claim. This proposition is urged upon all, 
whether preacher or professor, learned or 
unlearned, great or small, rich or poor, 
male or female, employer or employee, 
and pertains to all the wonders of Divine 
Revelation to the sons of men, in both the 
Old and the New Testaments. 

But should the reader desire to have 
pointed out to him specifically certain 
parts or books of these wonderful records, 
upon which he may make his demonstra- 
tion, we would respectfully refer him to 
the twenty- fourth chapter of Matthew; 
the book of John's biography of the Lord, 

(3) 



12 THE KING'S KEYS 

or the third, sixth and seventh chapters 
of that book; the Roman letter, or the 
seventh, eighth and ninth chapters of that 
book; the second and fifteenth chapters of 
First Corinthians ; the Ephesian and Phi- 
lippian letters; the second chapter of 
Second Thessalonians ; the Book of He- 
brews; the Book of Revelation, or the 
tenth to the twelfth chapters of that book; 
in the Old Testament, the entire Book of 
Daniel. In these books and passages 
alone will be found sufficient and adequate 
material to enable the honest, intelligent 
reader to perceive, from his own experi- 
ence therewith, the truth of the propo- 
sition here claimed. 

But it might be assumed that the in- 
ability of the human mind to perceive and 
comprehend the wonderful things of di- 
vine wisdom, concealed beneath grand 
and symbolic expression, is because it was 
never intended that he should. But this 
assumption would be an admission of the 
truth of the proposition ; namely, that the 
student of these Sacred Records will be 
conscious of the fact that he is dealing 



TO HIS KINGDOM 13 

with an intelligence or mind that is out- 
side of and beyond the human mind. But 
is it true that it was never intended that 
man should be able to apprehend these 
great and wonderful things? Especially 
when it is expressly declared that (( all 
scripture inspired of God is profitable for 
doctrine [teaching], for reproof, for cor- 
rection, for instruction in righteousness: 
that the man of God may be perfect, thor- 
oughly furnished unto all good zvorks" (2 
Tim. 3: 16). It is certainly evident that 
if the inspired Word is for the purpose of 
accomplishing these things in behalf of 
the man of God, he must be able to know 
them, that he may be directed and guided 
by them to the attainment of those things 
for which they were given. The question, 
then, that appears pertinent to the subject 
is, Are there any conditions, expressed or 
implied, that must be complied with in 
order to perceive the meaning of the deep 
and wonderful things of the Spirit of 
God? We are informed by the word of 
God, and also by human experience, that 
<{ the natural man receiveth not the things 



14 THE KING'S KEYS 

of the Spirit of God: for they are foolish- 
ness unto him: neither can he know them, 
because they are spiritually discerned" ( 1 
Cor. 2: 14). While this reference may 
mean the uninspired man in contradis- 
tinction from the inspired, it is evidently 
also true with reference to all men who 
are living after, and for those things that 
are temporal, material and perishable. 
James says : "If any of you lack wisdom, 
let him ask of God, that giveth to all men 
liberally, and upbraideth not; and it shall 
be given him. But let him ask in faith" 
(Jas. 1 : 5, 6). And the Saviour said: "If 
any man will do his will, he shall know of 
the teaching" (John 7: 17). 

Hence it will be seen, from the forego- 
ing excerpts, that the conditions upon 
which divine spiritual knowledge is ob- 
tained are: (1) Believing or faith; (2) 
asking or prayer; (3) doing or obeying 
the will of God. The things being spirit- 
ual, and they being spiritually discerned, 
it follows that any one who would appre- 
hend the meaning and scope of the deep 
spiritual things of God must place himself 



TO HIS KINGDOM 15 

in affinity with the Spirit; or, in other 
words, be willing to be taught and led by 
the Spirit's teaching and thus become 
spiritually minded, that he may appreci- 
ate, admire, love and know the wonderful 
things of the Spirit of God (Rom. 8: 5-9). 
Is the reader ready and willing to meet 
these conditions, and thus place himself in 
the relation required to perceive a larger 
vision of the scope and meaning of the 
great and marvelous words of life? 

RECAPITULATION OF THE INTERNAL 
EVIDENCES. 

1. The incomparable character and per- 
sonality of Jesus. 

2. His matchless conception or pro- 
gram. 

3. The psychological. 



16 THE KING'S KEYS 



CHAPTER II. 

External Evidences. 

The Internal and External Evidences 
of the inspired Word are so numerous and 
of such variety, and so correlated and in- 
terdependent, that they probably should be 
considered together. But, for the present 
purpose, it has been deemed best to con- 
sider them separately, because it is only 
intended in this work to present a few of 
these testimonies and those that are incon- 
trovertible, and that may be demonstrated 
to be absolutely true by any honest, con- 
scious investigator. The first of this class 
presented here are: 

THE HISTORICAL AND TOPOGRAPHICAL. 

The history and topography of the 
Sacred Record constitute one of the 
strong lines of the External Evidences, 
one that is undeniable and incontrovert- 
ible, because it is not only corroborated by 



TO HIS KINGDOM 17 

all history, but because it can nearly all be 
demonstrated to be absolutely true by ob- 
servation. The intelligent and discern- 
ing reader does not need to be informed 
that the historic account of nations or 
peoples, their laws, institutions, customs, 
etc., that are purposely given, or incident- 
ally referred to and mentioned by the 
sacred historians, are corroborated by all 
ancient and secular history. The As- 
syrians, Babylonians, Egyptians, Per- 
sians, Grecians, Romans and Hebrews; 
their laws, institutions, customs, and their 
struggles, their defeats, their victories 
and their social, religious and political 
classes and leaders, etc. — when the sacred 
writers have occasion to speak of these 
they always speak the truth; their testi- 
mony is not only undisputed, but corrobo- 
rated by all authentic records. But, in 
addition to this, the account and descrip- 
tion of the countries and places where all 
these wonderful things transpired, is one 
of the great factors that must be con- 
sidered by every honest and fair-minded 
person. When these sacred writers had 



18 THE KING'S KEYS 

occasion to speak of the things pertaining 
to this world — to the earth, and especially 
that part with which they had to do — they 
always spoke the truth. When they men- 
tion the cities of Rome, Ephesus, Athens, 
Jerusalem, Bethlehem, Nazareth and Da- 
mascus, etc., and their location, they with- 
out exception speak the truth ; these cities, 
towns and villages are exactly where the 
sacred writers locate them; even those 
great and prosperous cities mentioned by 
them, that have long since disappeared 
from vision — the antiquarian and the ex- 
plorer's spade has made them attest the 
truth of their records. And when they 
spoke of the mountains of Sinai, Hor, 
Carmel, Nebo or of Olives; or of the 
rivers of Egypt, Euphrates or Jordan, or 
the lakes and seas, plains and valleys, all 
these are exactly where they locate them ; 
and because of these facts, travelers in 
these historic countries testify that they 
have found the sacred historians' descrip- 
tions their best guide. Thousands an- 
nually who visit these historic countries 
and places, and behold all these External 



TO HIS KINGDOM 19 

Evidences, bear witness to the truth and 
claim here made. Should the critical 
reader have any doubts on the question 
here under consideration, he can soon be 
conveyed to those countries and places, 
and with the sacred volume in his hands 
and beholding with his eyes all these ex- 
ternal objects mentioned therein, have 
every doubt removed. 

But it might be said, granting this to be 
so (which will have to be admitted), what 
will that have to do with the inspiration 
of these records ? Just this : that in so far 
as it is possible by external visible things 
to corroborate evidence, the honesty and 
credibility of the testimony have been es- 
tablished and conceded. If, then, the wit- 
ness always tells the truth when speak- 
ing of the things seen — the things visible 
— that pertain to this world, by what 
method of fair, honorable dealing can he 
be discredited when speaking of the things 
invisible and unseen? If you were a jury- 
man, and found that a witness in testify- 
ing always told the truth when he testified 
about things that you knew to be true by 



20 THE KING'S KEYS 

your own observation and knowledge, 
wouldn't that be strong presumptive proof 
that he told the truth, also, when he 
bore testimony to things that you did not 
know? In other words, if the witness al- 
ways told the truth accurately when testi- 
fying of things seen, is it not more than 
probable that he also tells the truth when 
testifying of things unseen, and especially 
when the witness was never impeached 
nor discredited by any counter or rebuttal 
testimony? 

If, then, this External Evidence is, as 
shown, demonstrably true (which will be 
admitted) ; if the witnesses stand unim- 
peached (and they do), and if there is no 
counter or rebuttal testimony (and there 
is none), then let it be clearly understood 
that honor requires the acceptance of the 
testimony as true. Let the critical reader 
ask himself these questions: Have these 
witnesses ever been impeached? If not, 
can it be done ? Has there been produced 
more powerful counter or rebuttal testi- 
mony? If not, can it be done? If these 
things have not and can not be done, then 



TO HIS KINGDOM 21 

let him ask himself again, What am I go- 
ing to do with this testimony and the great 
proposition it supports? 

THE FORECAST OF FUTURE HISTORY. 

The forecast of future history or 
prophecy, and its fulfillment, constitute 
another class of the External Evidences 
of the inspiration of the Sacred Word, 
that are so voluminous, and so far-reach- 
ing in their results, and can be so readily 
confirmed by any thoughtful observer of 
the world's history, that attention is di- 
rected to only a few of the more promi- 
nent ones of this line of testimonies; 
recommending to those who may desire 
to investigate this class of evidences at 
length that they refer to those authors 
who have exhaustively discussed this 
phase of the subject. Those here pre- 
sented are such as should challenge the 
attention of men who observe the origin, 
rise, progress and fall of great move- 
ments and events, that have turned the 
stream of history into other channels and 
controlled and dominated nations for 



22 the king's keys 

years and for centuries. The reader 
should turn and read and study carefully 
the twenty- fourth chapter of Matthew 
and its parallel in the twenty-first chapter 
of Luke. Here will be found one of the 
most marvelous forecasts of future events 
uttered by the Saviour during his personal 
ministry. He was then teaching by day 
in the Temple in the city, and retiring to 
the slope of the Mount of Olives for rest 
at night. It was on leaving the Temple 
that his disciples called his attention to 
its greatness and magnificence, that gave 
occasion for the wonderful things in 
those chapters ; namely, 

1. THE DESTRUCTION OF THE 
TEMPLE. 

2. THE FALL OF JERUSALEM. 

3. THE DISPERSION OF THE 
JEWS. 

4. THE TIMES OF THE GEN- 
TILES. 

Let it be impressed upon the mind that 
at the time of this wonderful announce- 
ment (A. D. 33) the Temple, that was 
forty-six years in construction, and was 



TO HIS KINGDOM 23 

the joy and pride of the Hebrew people, 
was still standing in all its magnificence 
and splendor, and that Jerusalem, the 
Holy City — a Jewish city, the ancient cap- 
ital of the Hebrews — was possessed and 
controlled by them. With these things 
understood, the reader will the more ap- 
preciate the significance of the Saviour's 
language in Luke 21 : 24. In speaking of 
the Jews, he said : "And they will fall by 
the edge of the sword, and be led captive 
into all nations; and Jerusalem shall be 
trodden down of Gentiles, until the times 
of the Gentiles be fulfilled." Nearly nine- 
teen centuries of the world's history has 
been written since this wonderful predic- 
tion, and it might be asked, Do the facts 
of this history and the observation of the 
present time verify and prove the predic- 
tion to be true or false? Now let the 
honest seeker after truth read the awful 
account of the fall of Jerusalem, the de- 
struction of the Temple, the slaughter of 
the Jews, and the thousands taken into cap- 
tivity by the Romans in A. D. 70, as given 
by Josephus, the Jewish historian, who is 



24 the king's keys 

corroborated by all authentic history, then 
let him look up the history of these 
wonderful people, their Temple and city, 
sweeping across all these centuries. Let 
him see with his own eyes the spot where 
the magnificent Temple stood ; let him dis- 
cover who is in possession of the city nozv, 
and who has been during all these cen- 
turies. Let him consider the history of 
these wonderful people during all the ages 
since, and see them as they are to-day, a 
distinct people scattered among all the 
nations of the earth, and let him weigh 
well the great fact of the Gentiles — all 
nations — accepting and enjoying that re- 
ligion, that has come to them through 
Jewish history, prophecy and sacrifice, 
while they continue to reject it, and that 
for more than eighteen centuries "the 
times of the Gentiles" has been and con- 
tinues to be. Then let him ask himself 
the question, Isn't it a fact that the history 
of nineteen centuries, and observation at 
the present time, relative to these People, 
their City, their Dispersion, their Temple 
and the Times of the Gentiles, attest the 



TO HIS KINGDOM 25 

truth of this marvelous utterance of our 
Lord? 

There can not be found in all the annals 
of human history another prediction {out- 
side of divine revelation) pertaining to a 
great and historic nation, its worship, its 
capital, and its future relation to all other 
nations of the world, that the voice of uni- 
versal history, observation and experience 
confirms. 

Therefore, while many are running 
after every new fad that appears, asking 
for and hoping to see some great sight, 
miracle or demonstration, attesting the 
inspiration of the Divine Word, they only 
need to "give heed to the more sure word 
of prophecy" fulfilled, to open their eyes 
and behold the son of Abraham scattered 
among the nations of the earth ; his Tem- 
ple of worship in ruins for nearly nine- 
teen centuries ; his Holy City and ancient 
capital possessed and governed by the 
Gentiles, while their times are being ac- 
complished ; and he has a miracle — a dem- 
onstration of the truth of inspiration that 
is undeniable and incontrovertible. 



26 THE KING'S KEYS 

Therefore this great and wonderful an- 
nouncement of future events by the Lord 
Jesus Christ in A. D. 33, that is literally 
and actually being accomplished before 
the eyes of the world to-day, is an ex- 
ternal demonstration of his claims, and of 
his superhuman wisdom and knowledge, 
and proof of the great proposition: That 
he is the Christ, the Son of the living God, 

THE FACT OF THE EXISTENCE OF HIS 
CHURCH. 

During the personal ministry of the 
Lord, he came into the vicinity of the 
coast of Csesarea Philippi with his dis- 
ciples, and while there he asked them the 
two following questions: First, "Whom 
do men say that I, the Son of man, am?" 
On receiving a direct answer to the ques- 
tion, he said to them: "But whom say ye 
that I am?" And Simon Peter answered 
and said: "Thou art the Christ, the Son 
of the living God." The Lord then in- 
formed him of the source from which he 
obtained this information, and added: 
"And I say also unto thee, that thou art 



TO HIS KINGDOM 27 

Peter, and upon this rock I will build my 
church; and the gates of Hades shall not 
prevail against it" (Matt. 16: 16-18). At- 
tention is directed to this incident in the 
Saviour's life for the purpose of calling 
attention to his declaration: "That upon 
this rock I will build my church, and the 
gates of Hades shall not prevail against 
it" While this statement may not be 
classed as prophetic, yet it involves the 
thought of a future event, and one that 
has to do with his wisdom and power. It 
is certainly a declaration relating to some- 
thing that at that time was yet in the 
future, and in that sense it is a prophetic 
statement. 

One thing is evidently true, and that is, 
that the institution called his church was 
not in existence at that time. 

Prior to the day of Pentecost the word 
"church" only occurs once in reference to 
him, and that one time is the passage un- 
der consideration, while after that day it 
occurs in the New Testament more than 
one hundred times, designating as an ac- 
complished fact the institution he said he 

(4) 



28 the king's keys 

would build. While this subject will be 
found discussed at length in a future 
chapter of this work, to which the reader 
is referred, the foregoing will be sufficient 
to establish the fact that he did actually 
do what he said he would; that he estab- 
lished his church through the apostles 
whom he had chosen and commissioned 
for that purpose, is a settled fact of his- 
tory that is corroborated by all authority 
and all history, whether Jewish, infidel or 
Christian. That after the day of Pente- 
cost, in the year of our Lord A. D. 33, 
churches of Christ were formed in Judea, 
Samaria and in Asia, and finally through- 
out the Roman Empire, has not only been 
admitted by all history, but has never been 
contravened or controverted by any re- 
liable authority. 

This glorious church of the Redeemer, 
by its friends had grafted into it a por- 
tion of Judaism, Paganism and Roman- 
ism, and became corrupted from the prim- 
itive simplicity it had at its beginning, and 
its light burned dimly until the dawning 
of the great Reformation of the sixteenth 



TO HIS KINGDOM 29 

century, when learning awoke from the 
slumber of centuries, and the arts and the 
sciences began to be cultivated vigorously, 
and the word of God was translated into 
living languages, and the church began 
the great work of seeking out the old 
paths, and a restoration of the primitive 
gospel of Christ, with its foundation, 
faith, fruits and life, until to-day the 
church of Christ is found in all civilized 
nations, and is the most potent factor in 
the world's social, moral and intellectual 
progress, and is making the greatest effort 
of its history to obey the great command 
of its founder to evangelize the whole 
world by the consecration of its energies, 
talent and means to the accomplishment 
of this great work. Hence the existence, 
influence and work of this great organi- 
zation called the "Church of Christ," in 
the twentieth century this side of its be- 
ginning, is an External Evidence and 
Demonstration of the Divinity of its Illus- 
trious Founder and proof conclusive that 
the powers of the unseen never have pre- 
vailed, and never will prevail, against it. 



30 THE KING'S KEYS 

RECAPITULATION OF THE EXTERNAL 
EVIDENCES. 

1. Historical and topographical. 

2. Forecast of future history. 

3. The fact of the existence of his 
church. 



TO HIS KINGDOM 31 



CHAPTER III. 

The Monumental Evidences. 

All the nations of the world have 
erected and placed in marble, or metal, the 
record of great events, and patriotic and 
philanthropic characters, that have had a 
part in the formation, perpetuation and 
progress of civilization. The memorials 
are an expression of gratitude to bene- 
factors, and for the preservation of great 
achievements and events, as lessons to the 
living and coming generations, to inspire 
them to high ideals in behalf of country 
and of mankind. But the memorials of 
Christianity are so peculiar and so dif- 
ferent from all those established by man, 
that they should command the attention 
and investigation of all intelligent persons 
as to their origin, observance and purpose, 
because they not only have to do with 
great events or facts, but the greatest 
facts of all history. The three great un- 



32 the king's keys 

derlying cardinal facts of the scheme of 
redemption, that are memorialized or sym- 
bolized by three unique and singular mon- 
umental institutions, are : 

1. The Death of Christ, 

2. The Burial of Christ, 

3. The Resurrection of Christ. (See 1 
Cor. 15: 1-4.) 

The three monumental institutions com- 
memorative of the facts, neither of which 
are of stone or of bronze, but such as dis- 
tinguish and differentiate them from all 
monuments conceived by human wisdom, 
are the ordinances of 

1. The Lord's Supper, memorial of his 
death. 

2. Baptism, memorial or emblem of his 
burial. 

3. The First Day of the Week, memo- 
rial of his resurrection. 

THE MEMORIAL OF HIS DEATH. 

The Lord himself, on the ever-memora- 
ble night in which he was betrayed, when 
assembled with his disciples in an upper 
chamber in the city of Jerusalem, and fol- 



TO HIS KINGDOM 33 

lowing the celebration of the ancient Jew- 
ish Passover, took bread and blessed it, 
and brake, and gave to his disciples, and 
said: "This is my body which is given for 
you," and also the cup, saying: "This cup 
is the new covenant in my blood, which is 
shed for you; this do in remembrance of 
me" (Luke 22: 19, 20). After his death, 
burial, resurrection and ascension to the 
right hand of the throne of the Majesty 
on high, and immediately following the 
establishment of his kingdom upon earth, 
by his divinely chosen, commissioned and 
qualified ambassadors to all nations, this 
memorial is found to constitute the most 
prominent and important part of the serv- 
ices in all the public assemblies of his 
disciples everywhere. Hence the great 
ambassador to the Gentiles, in his first 
letter to the church of God in the city of 
Corinth (see 1 Cor. 11), A. D. 60, dis- 
covers to them its origin, purpose and 
proper observance. He says : "For I have 
received of the Lord that which also I de- 
livered unto you, That the Lord Jesus the 
same night in which he was betrayed took 



34 the king's keys 

bread: and when he had given thanks, he 
brake it, and said, Take, eat: this is my 
body, which is broken for you: this do in 
remembrance of me. After the same 
manner also he took the cup, when he had 
supped, saying, This cup is the new testa- 
ment in my blood: this do ye, as oft as ye 
drink it, in remembrance of me. For as 
often as ye eat this bread, and drink this 
cup, ye do show the Lord's death till he 
come." It is therefore evident that it 
originated with the Lord Jesus himself, 
and while it commemorates the greatest 
tragedy in the history of the world, it is 
also a silent but powerful announcement 
of the grandest event of future ages. 
"For as oft as you eat this bread and 
drink this cup of the Lord, you do show 
the Lord's death till he come." It is both 
restrospective and prospective; the word 
"show" is from a Greek word that means 
to publish, to declare, to manifest, and for 
nearly nineteen centuries the followers of 
the Lord have been not only observing 
this beautiful, touching memorial of his 
death, but also indicating their faith and 



TO HIS KINGDOM 35 

hope of his glorious personal coming 
again. 

And now, any Lord's Day, one can be- 
hold this simple though sublime memorial 
and its observance for the very purpose 
for which the Lord authorized it, and that, 
too, by the best and most cultured and in- 
tellectual people in all the world. The 
reader is asked to seriously consider and 
weigh well the fact of this monumental 
evidence, as to its origin, purpose and ob- 
servance. A memorial that has survived 
those of stone or of bronze, and has con- 
tinued amid the rise and fall of kingdoms 
and empires, and remains to this day cele- 
brated by millions with the tenderest and 
deepest emotions, inspiring them to service 
and sacrifice, in behalf of the redemption 
of the world, from the ignorance, error 
and crime, and at the same time filling 
their hearts with joyful anticipations of 
the coming ages. Where in all the history 
of man, and of monumental institutions, 
can anything be found to compare with 
it, as to its nature and character, and 
accomplishing, in its operations, such 



36 the king's keys 

wholesome results in behalf of mankind? 
Where can one be found so simple and 
yet so sublime ? One that is not con- 
fined to one nation, but for all nations; 
one not for one country or locality, but 
for all countries and for all climes and all 
people. If there is no evidence (and there 
is none) that this marvelous and singular 
institution, that is to-day observed by mil- 
lions, originated from no other source and 
for no other purpose than the one here 
given, is it not a powerful testimony to 
the great proposition of the death of our 
Lord for the life of the world? 

THE EMBLEM OF HIS BURIAL. 

The fact of the burial of the Lord's 
body in a natural element being sym- 
bolized in a positive divine ordinance, that 
he authorized himself, is another external, 
visible testimony to this great fact of the 
gospel. While it is not taught or claimed 
that the institution of baptism is a memo- 
rial institution like the Lord's Supper, yet 
the teachings of the Holy Spirit through 
the apostles, and the prominence and em- 



TO HIS KINGDOM 37 

phasis placed upon it in relation to the 
Saviour's death, burial and resurrection, 
indicate clearly that it is an emblem of 
that great fact. The truth is that this 
sublime and Heaven-ordained institution 
of divine grace is fraught with more 
meaning and importance to the whole sys- 
tem of Christianity, and to the rebellious 
sons of men, than they are wont to admit. 
The apostle Paul, in the sixth chapter of 
his Roman letter, clearly teaches that in 
the recovery and deliverance of men from 
the dominion and power of sin, they act 
out or symbolize, in their faith and obe- 
dience, the great facts of the Redeemer. 
He says: "Know ye not, that so many 
of us as were baptized into Jesus Christ 
were baptized into his death? There- 
fore we were buried with him by baptism 
into death: that like as Christ was raised 
up from the dead by the glory of the 
Father, even so we also should walk 
in newness of life. For if we have been 
planted together in the likeness of his 
death, we shall be also in the likeness 
of his resurrection." And in the seven- 



38 the king's keys 

teenth verse of this same chapter the 
apostle represents this likeness under the 
figure or form of a mold: "Ye have obeyed 
from the heart that form of doctrine that 
was delivered you. Being then made 
free from sin," etc. Here, then, is a form 
or a mold which they had been made to 
represent. Then, what is the doctrine? 
And what is the form ? The apostle says : 
"I delivered unto you first of all that 
which I also received, how that Christ 
died for our sins according to the scrip- 
tures ; and that he was buried, and that he 
rose the third day according to the scrip- 
tures" (1 Cor. 15: 14). Here, then, are 
declared the death, burial and resurrection 
of the Lord, the doctrine delivered and 
received. The form, or likeness of, is 
seen in the sinner dying to sin, being 
buried in baptism and raised to walk in 
newness of life. This same thought is 
again mentioned by the apostle in his Co- 
lossian letter (see Col. 2: 12), and able 
expounders and commentators have held 
the view of the Saviour's burial as being 
symbolized by the ordinance of baptism. 



TO HIS KINGDOM 39 

Dr. Macknight, in his great commen- 
tary, on the apostle's teachings in Rom. 6 : 
3 says: "In our baptism we have been 
represented emblematically as put to death 
with him. Hence it is said (verse 5), 
'planted together in the likeness of his 
death' — also of his resurrection. From all 
of which it appears that baptism, the rite 
of initiation into the Christian Church, is 
an emblematical representation of our 
union with Christ, as members of his 
body." He also says: "Wherefore our 
baptism called a planting together in the 
likeness of his death, being both a memo- 
rial of Chrisfs death and resurrection and 
a pre figuration of our own." Also, on 1 
Cor. 15: 29, he says: "For baptism, being 
an emblematical representation of the 
death, burial and resurrection, not only of 
Christ, but of all mankind, it was fitly 
made the rite of initiation into the Chris- 
tian Church." Hence it appears that as 
the Saviour was buried in a natural ele- 
ment by human hands and raised by the 
power of God, so those redeemed from 
sin by him are buried also in a natural 



40 THE KING'S KEYS 

element by human hands, from which they 
are raised to walk in a new life. 

The view here presented not only gives 
dignity and power to the ordinance of 
baptism, as an ordinance of grace and of 
initiation into the Kingdom of God upon 
earth, but is as well a sublime memorial 
of the great facts of the gospel. It is 
therefore evident that the institution of 
baptism commanded by the Lord Jesus 
Christ in the great commission and given 
by him for the evangelization of the 
world, was understood and practiced by 
his inspired ambassadors as being em- 
bh*natical of the great facts of the gospel, 
and through all of the centuries since 
and down to this day it is so preached, 
practiced and believed. The reader can 
nearly any Lord's Day verify this fact 
by seeing those who have died to sin 
being buried with their Saviour in bap- 
tism, and being raised with joy and 
gladness in their hearts, because of faith 
in the promises of God. We here leave 
this significant institution, that so truly 
and beautifully symbolizes the great fun- 



TO HIS KINGDOM 41 

datnentals of Christianity, trusting that 
the reader will give thoughtful and seri- 
ous consideration to the propositions for 
which it was divinely authorized. 

THE MONUMENT OF HIS RESURRECTION. 

The third and last memorial of our 
Lord, and one that is an external evidence 
of his divinity, is the first day of the week, 
usually designated Sunday or the Lord's 
Day, celebrated by the Christian world in 
commemoration of the greatest and most 
sublime fact of all history; namely, his 
resurrection from the dead, demonstrating 
his divinity and discovering to mankind, 
life and immortality beyond the power of 
death and the grave. The first day of the 
week is a day fraught with momentous 
concern to the devout believer of the 
Sacred Record, because that it not only 
commemorates the risen Lord, but because 
the greatest events in the history of the 
world have begun on this day. In the 
first words of the divine history it is said : 
"And God said, Let there be light: and 
there was light. ... And the evening and 



42 THE king's keys 

morning were the first day" (Gen. 1 : 3-5). 
Hence it is seen that the origin of light, 
that dispelled the darkness that shrouded 
the face of the deep in the beginning of 
the great work of the material creation of 
God, was upon this day. The day, there- 
fore, because of this fact, becomes an im- 
portant one to the sons of men, and this 
alone would make it a day worthy of re- 
membrance and for serious and devout re- 
flections. 

But the "first day of the week" is also 
a great day because the Lord upon this 
day promulgated from Mount Sinai the 
constitution and law that were the basis 
for the formation of the Jewish people 
into a great nation. The law — obedience 
to which would bring to them the largest 
measure of earthly prosperity and happi- 
ness, and a law that has been the founda- 
tion or guide for nearly all civilized 
governments in the world since. This 
great event was for centuries celebrated 
by the Hebrew nation without any clear, 
express command to do so. The late Prof. 
J. W. McGarvey, of Lexington Univer- 



TO HIS KINGDOM 43 

sity, said: "It is remarkable that the day 
of giving the law was celebrated through- 
out the Jewish ages, without one word in 
the Old Testament to indicate that it was 
designed to commemorate that event. ,, It 
is reasonable to conclude that its celebra- 
tion or commemoration came like many 
other memorial days. Our nation to-day 
observes the Fourth of July as a day com- 
memorating the great Declaration of In- 
dependence of 1776; and also observes 
Decoration Day as a Memorial Day, not 
because of any positive fiat, but rather 
because of the higher law of love, and 
respect for principles, and devotion to the 
memory of those who patriotically gave 
their lives for their preservation and per- 
petuation. 

But that which gives to the first day 
of the week its greatest glory, that for 
which every one should hail with rapture 
its very return, is the great fact of the 
resurrection of the Lord Jesus Christ 
from the powers and dominion of death, 
bringing life and immortality to light. 
The account of this, the greatest event in 

(5) 



44 the king's keys 

the history of the world, is recorded as 
follows: "And when the sabbath was past, 
Mary Magdalene, and Mary the mother 
of James, and Salome, had brought sweet 
spices, that they might come and anoint 
him. And very early in the morning the 
first day of the week, they came unto the 
sepulchre at the rising of the sun. And 
they said among themselves, Who shall 
roll away the stone from the door of the 
sepulchre? And when they looked, they 
saw that the stone was rolled away: for 
it was very great. And entering into the 
sepulchre, they saw a young man sitting 
on the right side, clothed in a long white 
garment; and they were affrighted. And 
he saith unto them, Be not afraid : Ye seek 
Jesus of Nazareth, which was crucified: 
he is risen; he is not here: behold the 
place where they laid him" (Mark 16: 
1-6). 

This day began to be observed imme- 
diately by the apostles and the disciples, 
and has continued to be observed by 
Christians ever since. It gives prestige 
and power to its observance, because the 



TO HIS KINGDOM 45 

Lord himself honored the meetings of the 
disciples with his personal presence, meet- 
ing with them on the very day of his res- 
urrection. The record is as follows: 
"Then the same day at evening, being the 
first day of the zveek, when the doors were 
shut where the disciples were assembled 
for fear of the Jews, came Jesus and stood 
in the midst, and saith unto them, Peace 
be unto you" (John 20: 19). At this first 
meeting Thomas was not present, but the 
next Sunday he assembled with the dis- 
ciples, when Jesus again met with them. 
The account is as follows: "And after 
eight days again his disciples were within, 
and Thomas with them : then came Jesus, 
the doors being shut, and stood in the 
midst, and said, Peace be unto you" (John 
20: 26). From these first meetings with 
the Saviour the practice seems to have de- 
veloped rapidly after the establishment of 
the church, until it superseded the ob- 
servance of the Jewish Sabbath or seventh 
day. We find, a quarter of a century 
from the Saviour's resurrection, that upon 
the first day of the zveek the disciples came 



46 the king's keys 

together to break bread in memory of the 
Lord's death. (See Acts 20: 7.) And a 
little later on we find the apostle Paul 
giving orders to the church of God in 
Corinth relative to a certain collection 
upon every first day of the week, and also 
instruction concerning the celebration of 
the Lord's death when assembled upon 
this day. (See 1 Cor. 16: 1; 11: 17-29.) 
All these meetings of the early church 
upon the first day of the week, by the 
approval and order of the inspired apos- 
tles, compels the mind to the conclusion 
that the day was sacredly observed in 
commemoration of the Lord's glorious 
triumph over the powers of darkness and 
of death. 

Therefore it is evident from what the 
churches did upon the first day of the 
week by the order, approval and in the 
presence of the inspired apostles, that it 
was divinely authorized. Because they, 
as ambassadors for the Lord, were en- 
dowed with authority and power from 
him to order those things that were es- 
sential to the existence, edification and 



TO HIS KINGDOM 47 

perpetuity of the things pertaining to the 
Kingdom of God, and the salvation of the 
world, with the assurance that what they 
bound upon men on the earth would be 
ratified in heaven. Moreover, the Lord 
commanded his apostles to teach the dis- 
ciples to observe all things that he had 
commanded them; they taught the dis- 
ciples both by precept and example to 
remember the Lord upon the first day 
of the week, therefore the Lord had so 
commanded them. The universal prac- 
tice of the church through all the cen- 
turies past since our Lord arose from the 
dead, and the fact that to-day through- 
out the Christian world it is so observed, 
is conclusive evidence of the day being 
a memorial of his resurrection from the 
grave. 

But before taking our leave of this 
great memorial day, and in order to fur- 
ther impress the thought of the import- 
ance of the first day of the week as a 
sacred day that should be observed by all 
people out of respect, at least, to the great 
things that have transpired upon this day, 



48 the king's keys 

we call attention to the fact that it was 
the day that the Holy Spirit was given, 
as was promised to the apostles by the 
Lord; it was the day that the church he 
died to establish began to exist ; it was the 
day that the gospel was preached in its 
completeness, for the first time in the 
history of the world; it was the day that 
great prophetic declarations that were 
uttered centuries before were fulfilled; 
it was upon this day that the first word 
was heard from the Lord since his as- 
cension to heaven; it was upon this day 
the first law given in the name of the 
Lord Jesus was proclaimed ; it was upon 
this day the keys of the kingdom were 
used for the first time; it was upon this 
day that the Christian dispensation be- 
gan and a new era was inaugurated upon 
the earth. 

Surely, then, a day that has such a 
glorious and marvelous record is emi- 
nently appropriate for a day of public 
worship of God, and of memorializing the 
greatest event in the life of his Son and 
our Lord. 



TO HIS KINGDOM 49 

RECAPITULATION. 

1. The first day of the week, the Lord's 
Day, usually called Sunday, is a great and 
sacred day because God began the great 
work of creation upon this day. 

2. Because he gave his law to the He- 
brew nation upon this day. 

3. Because the Lord Jesus arose from 
the dead upon this day. 

4. Because the Saviour, after his resur- 
rection, assembled with his disciples upon 
this day. 

5. Because the Holy Spirit was given 
upon this day. 

6. Because the church of Christ began 
upon this day. 

7. Because the church in apostolic times 
assembled upon this day to worship and 
remember their Lord. 

8. Because the church through all the 
centuries since has observed this day. 

9. Because the church to-day through- 
out the world observes this day. 

The reader for his own good, both 
present and future, and for the good of 



50 THE KING'S KEYS 

mankind, and for the glory of the Lord, 
is earnestly urged to consider these three 
great monumental ordinances and the 
wonderful facts they symbolize. The de- 
sign of the foregoing line of evidence is 
offered for the sole purpose that they may 
be helpful to those who would enlarge 
their vision of the divine Author of the 
scheme of redemption, and who desire to 
have the gloomy doubts of unbelief ban- 
ished, in order that they may be able to 
confess the Lord Jesus Christ as the 
Son of the living God and their personal 
Saviour. 

SUMMARY. 

1. Lord's Supper memorial of His 
death. 

2. Baptism emblem of His burial. 

3. First day of the week memorial of 
His resurrection. 

That the reader may see how the evi- 
dences of the divinity of the Lord Jesus 
Christ and the inspiration of the Bible 
have appealed to others who have con- 
sidered the subject, the opinions of a few 
are here given in their own words. 



TO HIS KINGDOM 51 



CHAPTER IV. 

The Testimony of Distinguished 

Men. 

Jean Paul Richter said: "That the life 
of Christ concerns Him who, being the 
holiest among the mighty, the mightiest 
among the holy, lifted with his pierced 
hands empires off their hinges, and turned 
the stream of centuries out of its channels 
and still governs the ages." 

Spinoza calls Christ "the symbol of 
divine wisdom." 

Thomas Carlyle said: "Jesus of Naz- 
areth, our divinest symbol, higher has the 
human thought not yet reached." 

Dr. Channing said: "The character of 
Jesus is wholly inexplicable on human 
principle." 

Rousseau said: "If the death of Soc- 
rates be that of a sage, the life and death 
of Jesus are those of a God." 



52 the king's keys 

Francis P. Cobbe said: "It would have 
taken a Jesus to forge a Jesus." 

Josephus said: "He was the Christ." 

Renan said: "After Him, there is noth- 
ing more but to develop and fructify; 
whatever may be the surprises of the 
future, Jesus will never be surpassed; all 
ages will proclaim that among the sons of 
men there is none greater than Jesus." 

Napoleon said: "From first to last, 
Jesus is the same; always the same— ma- 
jestic and simple, infinitely severe and in- 
finitely gentle. Throughout a life passed 
under the public eye, he never gives oc- 
casion to find fault. The prudence of his 
conduct compels our admiration by its 
union of force and gentleness. Alike in 
speech and action, he is enlightened, con- 
sistent and calm. Sublimity is said to be 
an attribute of divinity ; what name, then, 
shall we give him in whose character was 
united every element of the sublime? I 
know men, and I tell you that Jesus is not 
a man. Everything in him amazes me. 
Comparison is impossible between him 
and any other being in the world. He is 



TO HIS KINGDOM 53 

truly a being by himself. His ideas and 
his sentiments, the truth he announces, 
his manner of convincing, are all beyond 
humanity and the natural order of things. 
His birth, and the story of his life; the 
profoundness of his doctrine, which over- 
turns all difficulties and is their most com- 
plete solution; his gospel; the singularity 
of his mysterious being; his appearance; 
his empire; his progress through all cen- 
turies and kingdoms — all this is to me a 
prodigy and unfathomable mystery. I 
defy you to cite another life like that of 
Christ" (Geikie). 

Benjamin Franklin said: "As to Jesus 
of Nazareth, my opinion of whom you 
particularly desire, I think the system of 
morals and his religion, as he left them to 
us, is the best the world ever saw, or is 
likely to see." 

Andrew Jackson said : "That book, sir, 
is the rock on which our republic rests," 
pointing to the Bible. 

John Quincy Adams said: "So great is 
my veneration for the Bible that the 
earlier my children begin to read it, the 



54 the king's keys 

more confident will be my hopes that they 
will prove useful citizens to their country 
and respectable members of society." 

Washington said: "It is impossible to 
govern the world without God. He must 
be worse than an infidel that lacks faith, 
and more than wicked that has not grati- 
tude enough to acknowledge his obliga- 
tions." 

Chief Justice Jay, when dying, was 
asked if he had any farewell word for his 
children. He said: "They have the Bible." 

Patrick Henry said: "There is a book 
worth all other books which were ever 
printed — the Bible." 

John Adams said: "The Bible is the 
best book in the world." 

O. M. Mitchel, the great astronomer, 
said : "The Bible furnishes the only fitting 
vehicle to express the thoughts that over- 
whelm us when contemplating the stellar 
universe." 

Newton said: "The undevout astrono- 
mer is mad." 

General Grant said: "Hold fast to the 
Bible as the sheet-anchor of our liberties ; 



TO HIS KINGDOM 55 

write its precepts on your hearts, and 
practice them in your lives. To the in- 
fluence of this book we are indebted for 
the progress made in true civilization, and 
to this we must look as our guide in the 
future." 

These excerpts are concluded with an 
eloquent extract from Mr. Campbell's 
preface to the four narratives of our 
Lord. After calling attention to the fact 
that the design of the four books was to 
convince the reader that Jesus of Naz- 
areth is the Messiah, the Son of God, and 
that this object is subordinate to another 
design; namely, that the reader through 
this conviction might enjoy eternal life, 
he says: "Reader! This is the glorious 
end of all these sacred histories. On the 
following pages is inscribed the most as- 
tonishing narrative ever read; the sub- 
limest and simplest story ever told. But 
this is not all. It is designed to accom- 
plish an object superlatively grand and 
transcending — in degrees inexpressible — 
the most magnificent scheme that created 
intelligence ever conceived. To convert a 



56 the king's keys 

race of polluted, miserable and dying- 
mortals into pure, happy and glorious im- 
mortals; to convert the gates of death 
into the gates of immortality ; to make the 
pathway to rottenness and corruption a 
highroad to deathless vigor and incor- 
ruptible glory; to make the grave the 
vestibule, the ante-chamber to a "house 
not made with hands, eternal in the 
heavens;" to make the dying groans of 
sin-worn nature a prelude to ecstasies un- 
alloyed — yes, this is the benevolent and 
glorious design of these testimonies. 
Books written with such a design, with a 
design to purify, elevate and glorify the 
debased and degraded children of men; to 
prepare, furnish and adorn them for the 
society of principalities and powers; for 
the society of their God and King, in a 
world of perfect bliss — most assuredly 
come with a divine character to man. 
Their claims on the attention and exami- 
nation of those to whom they are pre- 
sented, most certainly are paramount to 
all others. And the bare hypothesis, to 
say nothing of the moral certainty, that 



TO HIS KINGDOM 57 

they came from God, with such a design, 
is quite enough, methinks, to woo our 
whole rational nature, to constrain all our 
moral powers, to test their high preten- 
sions to a character so philanthropic and 
divine. 

"On such a theme, who would not wish 
to be eloquent ? But how can we equal in 
style a subject which, when but faintly and 
in prospective viewed, exhausted the sub- 
limest strains of Heaven-taught prophets, 
and of poets fired with God's own inspira- 
tion — whose hallowed lips tasted not the 
fabled springs of Pagan muses, but the 
fountain of living waters, springing from 
eternal love! Yet, even these failed to 
lisp its praise. Nay, the brightest seraph 
that burns in heavenly light fails in his 
best effort; and in profound thought, 
pores upon the marvelous theme. The 
compassion of the eternal God, the be- 
nevolence and philanthropy of the Father 
of the whole family in heaven and in 
earth, toward us, the fallen children of 
his love, has transcended the loftiest grasp 
of the highest intelligence, and has made 



58 the king's keys 

to falter the most expressive tongue in all 
the ranks of heavenly powers. In all the 
ecstatic acclamations of these elder sons 
of God, the theme has not been reached; 
and though they have tuned their harps a 
thousand times, and swelled their voices 
in full chorus, in countless efforts, yet the 
theme is still unequaled and, as it were, 
untouched. Vain, then, would be the at- 
tempt, and fruitless every effort, to ex- 
press in corresponding terms a subject so 
divine. Indeed, we have no language, we 
have not been taught an alphabet, adapted 
to such a theme/ ' 

"Come, then, expressive silence, muse its praise!" 



TO HIS KINGDOM 59 



CHAPTER V. 

The Great and Wonderful Events 
Preceding and Preparatory to the 
Inauguration of the Kingdom of 
God on the Earth. 

In order to fully realize and appreciate 
the wonderful facts and truths pertaining 
to the great work of preparation for the 
inauguration of the Kingdom of God on 
earth, as discovered and gleaned from the 
Sacred Records and set forth upon the 
following pages, it seems necessary that 
one should be familiar with the following 
undeniable and incontrovertible facts. 

It is a singular and marvelous truth 
that there is a wonderful similarity in the 
things and facts of God's wisdom, power 
and goodness as discovered in the vast do- 
main of the natural world and the things 
and facts of his works discovered in the 
broad fields of the spiritual realm. The 
natural kingdom presents to the unskilled 

(6) 



60 THE KING'S KEYS 

and untrained mind a chaotic condition — 
a confused, disorganized, aimless mixture 
of things. The student of the mineral 
kingdom finds all kinds of worthless rocks, 
and the most precious and valuable of 
stones, placed by the wisdom and power of 
God in various conditions, in different 
parts of the earth, in different climates, 
in difficult out-of-the-way places — places 
almost inaccessible to man — and hidden 
beneath and mixed up and side by side 
with what appears to him to be worthless 
waste and refuse. He discovers all kinds 
of metals, even the most precious and 
valuable of metals, poured out as it were 
in a heap or confused mass, and buried 
deep in the accumulation of ages, requir- 
ing great effort and expense upon the part 
of man to obtain them. 

And he finds in the botanical field all 
kinds of plants and herbs — both poisonous 
and nutritious, both valuable and worth- 
less — growing side by side, scattered over 
the earth's surface in different countries, 
climates, etc., requiring much expense and 
sacrifice upon the part of man to obtain 



TO HIS KINGDOM 61 

those desired. In the animal Kingdom, 
the same condition of things exists. 
Some possess intelligence and are easily 
domesticated, and are useful and valuable 
to man, while others are dangerous, and 
appear to have no purpose or mission only 
to destroy, and are considered useless and 
worthless. 

Now, the student of the natural world 
is compelled to receive and accept all these 
seemingly conflicting facts and things just 
as presented and discovered, and it is im- 
perative upon him to study, classify, and 
arrange in their proper class or order, all 
these apparently conflicting facts and 
things, if he would ever see, appreciate 
and enjoy the unity, harmony and beauty 
of the divine wisdom, power and goodness 
as thus revealed in the natural kingdom. 

And as it is in the material world, so 
are the divine wisdom, power and good- 
ness discovered to man in the spiritual 
world. The great facts and things per- 
taining to God and his purposes, man and 
his origin, nature and destiny, are found 
here and there scattered over the vast 



62 the king's keys 

fields of divine revelation in different 
ages and dispensations of his dealings 
with man. Great and sublime facts, bril- 
liant flashes and declaration of divine 
truths involving the divine purposes, are 
found all over the broad fields of revela- 
tion, mixed up with and side by side of 
some of the most cruel and diabolical 
things in human nature. The student of 
these things discovers matchless purposes, 
and startling events of the future, hidden 
beneath dark sayings and highly figura- 
tive and symbolic language, and often 
mixed up with the waste and refuse of a 
wild and howling mob of wicked men. He 
finds great and wholesome laws, statutes 
and judgments, with grace, mercy and 
truth, all thrown as it were together, and 
the eternal purposes of the ages being 
wrought out and accomplished through 
the machinations of wicked, designing 
men. And he is compelled to receive and 
accept all these strange and apparently 
conflicting facts and things, just as pre- 
sented and found; and it becomes his im- 
perative duty to study, classify and ar- 



TO HIS KINGDOM 63 

range them in their proper order, age and 
dispensation, if he would ever see, appre- 
ciate and enjoy the unity, harmony and 
beauty of the divine wisdom, power and 
goodness as thus revealed to man in the 
spiritual world. 

With these elementary facts in mind, 
and assuming that the reader has already 
become familiar with the first four books 
of the New Testament — Matthew, Mark, 
Luke and John — and, above all, discov- 
ered the ultimate design of these sacred 
narratives, his attention is now directed 
to the phrase, "the kingdom of heaven," 
or "the kingdom of God," that is found so 
frequently in these wonderful histories. 
Matthew alone, it appears, uses more gen- 
erally the term, "the kingdom of heaven," 
all the others designating the same thing 
as "the kingdom of God." This is ac- 
counted for from the fact that Matthew 
wrote his narrative to and for the Jews in 
Judea, who, being acquainted with the 
prophecies uttered centuries before, rela- 
tive to the coming kingdom, would appre- 
ciate the significance of that phrase (see 



64 the king's keys 

Dan. 2:37-45). But they both mean 
identically the same institution, because 
the kingdom is of heaven and of God. 
Hence, Jesus said, when in open court in 
the presence of Judge Pilate, in answer 
to a question from the judge, "My king- 
dom is not of this world" (John 18: 36), 
therefore it is the Kingdom of Heaven 
and of God. 

THE MINISTRY OF JOHN. 

The first great messenger to announce 
the good news of the approaching King- 
dom of God on earth was John the Bap- 
tist (Matt. 3:1-16; Mai. 4:5, 6), who 
was a man sent of God to the Jewish 
nation to prepare them for its reception, 
and to introduce to them the long ex- 
pected and promised One who was to 
be their future King. His work was 
therefore a work of preparation and ref- 
ormation, for he preached the baptism of 
repentance for remission of sins, and 
thousands came to him and were baptized 
in the Jordan River, confessing their sins, 
believing on Him who was to come. John 



TO HIS KINGDOM 65 

was certainly a great preacher, and did a 
great work, and was greatly honored in 
being permitted to baptize in the river 
Jordan the Son of God, and to see the 
Spirit of God descend from heaven upon 
him in the form of a dove (John 1:31- 
34) ; and though the Saviour said of him, 
"There hath not risen a greater than John 
the Baptist" (Matt. 11:11), yet the least 
in the kingdom of heaven was greater 
than he; which clearly shows that John 
was not in the kingdom, because it was 
not yet established. He completed his 
mission to his people, was arrested and 
cast into prison for his stand in behalf of 
righteousness, and his life was sacrificed 
to gratify the desire of a wicked and 
foolish woman, whose displeasure he had 
incurred; and thus he passed into the 
great unseen without being a citizen of 
that kingdom the coming of which had 
been the crowning theme of his ministry. 

THE MINISTRY OF JESUS. 

The next great messenger of the ap- 
proaching kingdom was the Saviour him- 



66 the king's keys 

self; immediately following his baptism 
and temptation in the wilderness, he en- 
tered upon the great work of his earthly 
mission — the preparatory work, so essen- 
tial to the inauguration of his kingdom. 
Hence, his theme was identical with that 
of John's, and his ministry was also con- 
fined to the Jewish nation. (See Matt. 
4: 17; 15:24.) He preached the King- 
dom of God was near at hand; he taught 
his disciples to pray for the kingdom to 
come, assuring them that it was the 
Father's pleasure to give them the king- 
dom ; he declared that there were those 
present with him who would see the king- 
dom come with power. And when he 
came into the coast of Csesarea Philippi, 
he asked the disciples, "Whom do men say 
that I the Son of man am ?" On receiving 
an answer, he then asked them directly, 
"Whom say ye that I am?" Peter said, 
"Thou art the Christ, the Son of the living 
God" (Matt. 16: 16). He told them that 
upon that great truth he would build his 
church, and that the powers of the unseen 
would never prevail against it. He prom- 



TO HIS KINGDOM 67 

ised them the keys of the Kingdom of 
Heaven; he promised them that when he 
was seated on his glorious throne, they 
should eat and drink at his table in his 
kingdom and sit upon thrones judging the 
twelve tribes of Israel (Luke 22 : 30) ; and 
at the last Supper, when he had authorized 
the memorial of his death, he said he 
would not drink any more of the fruit of 
the vine until the Kingdom of God should 
come (Luke 22: 18). All this teaching 
by the Saviour shows conclusively that the 
kingdom was not established during his 
personal ministry, but was an event yet in 
the future, even on the very night of his 
betrayal. 

FIRST MISSION OF THE TWELVE APOSTLES. 

But, in addition to his own teaching and 
preaching and that of John the Bap- 
tist, he called, commissioned and qualified 
twelve apostles whom he sent forth to pro- 
claim the glad tidings that the Kingdom 
of God was near. He endowed them with 
a power to heal the sick, cleanse lepers, 
cast out demons and raise the dead. He 



68 the king's keys 

confined their ministry, under this com- 
mission, exclusively to the Jewish nation 
or people, positively forbidding them to 
enter any foreign city of either the Sa- 
maritans or the Gentiles (Matt. 10: 5). 

MISSION OF THE SEVENTY APOSTLES. 

As the harvest was great and the labor- 
ers were few, as yet, he appointed seventy 
additional apostles, and sent them forth 
by couples to teach and preach the coming 
kingdom, and gave them power to confirm 
their message with mighty works in be- 
half of the sick and suffering, and also 
confined their ministry to the Jewish na- 
tion, for he sent them forth to labor in 
those cities that he expected to visit him- 
self, and, as already shown, his ministry 
was to the lost sheep of the house of Is- 
rael exclusively. 

It must therefore be evident to the in- 
telligent and discerning reader, from the 
character of the teaching and preaching 
of these four great missions and the lim- 
itations of their operations, that the King- 
dom of God that was the theme of their 



TO HIS KINGDOM 69 

ministry was not inaugurated during the 
personal, earthly mission of the Lord 
Jesus Christ. As these four missions are 
the only ones divinely authorized by the 
Lord, prior to his death, and in order 
that one may see at a glance the extent of 
their operations, they are here recapitu- 
lated consecutively and concisely. 

THE FOUR GREAT MISSIONS. 

I. THE MISSION OF JOHN THE 
BAPTIST TO THE JEWISH NATION 
(Mai. 4:5, 6; Matt. 3: 1-6). 

II. THE MISSION OF THE LORD 
JESUS TO THE JEWISH NATION 
(Matt. 4:17; 15:24). 

III. THE FIRST MISSION OF THE 
TWELVE APOSTLES TO THE JEW- 
ISH NATION (Matt. 10:5). 

IV. THE MISSION OF THE SEV- 
ENTY APOSTLES TO THE JEWISH 
NATION (Matt. 15: 24; Luke 10: 1). 

Therefore, as these four missions were 
confined to one nation, and the Kingdom 
of God (or church of Christ) that was 
preached as near at hand was not estab- 



70 THE KING'S KEYS 

lished by or under the operations of these 
several missions, we are compelled to look 
beyond the death, burial and resurrection 
of the Lord for its actual beginning in 
fact. The foregoing would be absolutely 
conclusive to all, were it not for the fact 
that there are a few passages of Scripture 
that appear to contravene the above view, 
that some superficial* minds are quick to 
seize upon, to bolster up an erroneous the- 
ory without any regard to the results of 
such position, or without even an attempt 
to a reconciliation of what would seem to 
be conflicting teaching. We therefore call 
attention briefly to a few of those pas- 
sages that appear apparently in conflict 
with the view set forth in the foregoing; 
and how they harmonize with that fact, 
and that in no other way can they be rec- 
onciled. Jesus said: "The law and the 
prophets were until John: since that time 
the kingdom of God is preached, and 
every man presses into it" (Luke 16: 16). 
The meaning and reconciliation are: the 
law and the prophets were- until John the 
only revelation, but his preaching of the 



TO HIS KINGDOM 71 

coming kingdom was an addition to it, be- 
cause it occurred under the law and under 
the Old Covenant, which was not abol- 
ished until the death of the Lord (see Col. 
2: 14, 15), for John was the last great 
prophet of the Old Covenant, and the 
greatest of them all (Matt. 11: 11). "If 
I cast out demons by the Spirit of God, 
then is the kingdom of God come to you" 
(Matt. 12 : 28). Certainly it came to them 
in prophecy, preparation, promise and 
principles; and in the tender mercies of 
its benevolent King, in his gentle minis- 
trations to the sinful and suffering. All 
those passages are in perfect accord with 
the view herein set forth, that the King- 
dom of God was inaugurated in heaven 
when Jesus was coronated, and that it be- 
gan upon earth with his first administra- 
tive act on earth thereafter. In order that 
he might have subjects who would ac- 
knowledge him King after taking the 
throne, it was necessary to have them 
previously prepared for allegiance ; hence, 
the importance of the preparatory work 
of the four great missions as formerly 



72 the king's keys 

shown. It does not require any extra- 
ordinary mind to perceive that in the or- 
ganization of a new government, lodge, 
order or fraternal organization, before 
such can exist in fact there must of 
necessity be persons prepared to become 
charter members of such organization. 
All such preparation is the order, organ- 
ization or society in a preparatory state; 
finally the day arrives for the launching 
of the new organization, when the su- 
preme officers intervene and take charge, 
initiate, install and inaugurate the new 
organization, then it exists in fact. If 
the same reason and common sense be 
applied to the great work of preparation 
and inauguration of the Kingdom of 
Christ, as set forth by the various pre- 
paratory missions and its actual beginning 
upon the first Pentecost after the ascen- 
sion and coronation of the Lord, one's 
vision will be clear, and each and every 
passage of Scripture will be easily recon- 
ciled and in perfect accord with that fact. 
Besides, if the church of Christ was 
established by John the Baptist, or even 



TO HIS KINGDOM 73 

existed before the death of the Lord: — 

I. IT WAS A CHURCH WITHOUT 
THE BLOOD OF CHRIST IN IT, FOR 
HE HAD NOT YET "SHED HIS 
BLOOD FOR MANY FOR THE RE- 
MISSION OF SINS." 

II. IT WAS A CHURCH WITH- 
OUT THE HOLY SPIRIT (THERE- 
FORE LIFELESS), BECAUSE THE 
HOLY SPIRIT WAS NOT GIVEN 
UNTIL AFTER HIS ASCENSION 
(John 7: 39). 

III. IT WAS A CHURCH WITH- 
OUT THE POWER OF GOD, FOR 
THE GOSPEL OF CHRIST IS THE 
POWER OF GOD UNTO SALVA- 
TION (Rom. 1: 16). 

The death, burial and resurrection of 
the Lord are expressly declared to be the 
gospel or power of God (1 Cor. 15 : 1-4) ; 
and as they were forbidden to tell any man 
that he was the Christ, until after his res- 
urrection from the dead (Matt. 16:20), 
and as it is impossible to establish the 
church of Christ without preaching the 
gospel and telling men of the death, burial 



74 THE KING'S KEYS 

and resurrection of the Lord, it must 
therefore be evident to any reasonable 
mind that the divine institution called the 
Kingdom of God, or church of Christ, was 
not in existence, in fact, prior to his death. 
We will therefore look forward with in- 
tense interest to the coming events. 



TO HIS KINGDOM 75 



CHAPTER VI. 

The Death of the Lord, and Its 
Wonderful Results. 

The intelligent reader of the wonderful 
life of the Lord Jesus can not fail to dis- 
cover that he looked forward to his death 
as an event fraught with momentous re- 
sults in behalf of both the living and the 
dead. That in his death were involved 
the interest and endless happiness of mil- 
lions in the past ages, and generations and 
multiplied millions yet to be born. That 
it was both retrospective and prospective ; 
that in its results it extended backward to 
the beginning of mankind and sweeps 
across the centuries down to the last child 
of man that shall behold the light of day. 
Hence, it was said of him: "Behold the 
Lamb of God, that taketh away the sin 
of the world" (John 1:29). He said 
that he came "to give his life a ransom 
for many" (Matt. 20: 28), that his blood 

(7) 



76 the king's keys 

was "shed for many for the remission 
of sins" (Matt. 26:28), and that upon 
the sacred mount of transfiguration there 
appeared Moses and Elias, who conversed 
with him relative to his death which he 
was to accomplish at Jerusalem (Luke 
9:31); that the great object of his 
death, as revealed to the world by the 
Holy Spirit in the apostolic teaching and 
preaching, clearly indicates the marvelous 
and far-reaching influence of that the 
greatest tragedy in the annals of human 
history. 

1. He died to reveal the love of God for 
mankind. "God commended his love to 
us, in that, while we were yet sinners, 
Christ died for us" (Rom. 5:8). 

2. He died that we might be justified 
by his blood. "Much more then, being 
now justified by his blood, we shall be 
saved from wrath through him" (Rom. 
5:9). 

3. He died that we might enjoy re- 
demption and forgiveness of sins through 
his blood. "In whom we have redemption 
through his blood, the forgiveness of sins, 



TO HIS KINGDOM 77 

according to the riches of his grace" 
(Eph. 1:7). 

4. He died in behalf of all those who in 
past ages and dispensations had believed 
in and obeyed God. "And for this cause 
he is the mediator of the new testa- 
ment, that by means of death, for the re- 
demption of the transgressions that were 
under the first testament, they which are 
called might receive the promise of eternal 
inheritance" (Heb. 9: 15; Rom. 3: 25). 

5. He died that by his blood man might 
have a new way to come to God. "Having 
therefore, brethren, boldness to enter into 
the holiest by the blood of Jesus, by a new 
and living way, which he hath consecrated 
for us, through the veil, that is to say, 
his flesh" (Heb. 10: 19,20). 

6. He died that he might destroy him 
who had the power of death. "Foras- 
much then as the children are partakers 
of flesh and blood, he also himself like- 
wise took part of the same; that through 
death he might destroy him that had the 
power of death, that is, the devil" (Heb. 
2:14). 



78 the king's keys 

7. He died that he might conquer death. 
"And deliver them who through fear of 
death were all their lifetime subject to 
bondage" (Heb. 2: 15). 

8. He died that he might discover to 
man, life and immortality (2 Tim. 1 : 10). 

9. He died that he might fulfill the 
prophecies concerning himself (Luke 24: 
44). 

10. He died that repentance and remis- 
sion of sins might be preached in his name 
among all nations (Luke 24: 46, 47). 

11. He died that he might send the 
Holy Spirit into the world (John 16: 7). 

12. He died that he might the more 
effectually prove his divinity (Rom. 1:4). 

13. He died that he might demonstrate 
the continuity of life (2 Tim. 1 : 10). 

14. He died that he might blot out the 
handwriting of ordinances which was 
against us, and contrary to us, nailing 
them to his cross (Col. 2: 14). 

15. He died that he might reconcile 
both Jew and Gentile unto God in one body 
(Eph. 2: 15, 16). 

16. He died that sinners might be 



TO HIS KINGDOM 79 

washed in his blood and cleansed from 
their sins (Rev. 1:5). 

17. He died that he might bring us to 
God (1 Pet. 3: 18). 

18. He died that we might have an ad- 
vocate with the Father ( 1 John 2:1). 

19. He died that he might be Lord both 
of the dead and the living (Rom. 14: 9). 

20. He died that he might be crowned 
Lord of all (Heb. 2:9). 

21. And finally he died that he might 
appear in heaven itself with his own 
precious blood as our great High Priest; 
there to succor and intercede in our be- 
half, until he shall one by one take us to 
himself (Heb. 2: 17, 18; 9: 24-28). 

It must therefore be evident to every 
discerning mind that the Saviour's death 
— that the shedding of his blood, and its 
atonement for sin — had a prominent place 
in all of the apostolic teaching and preach- 
ing under the immediate guidance and 
influence of the Holy Spirit; that they did 
not attempt to discuss the philosophy of 
it; that they did not endeavor to solve its 
mystery and meaning on the plane of 



80 THE KING'S KEYS 

human wisdom and knowledge, but ac- 
cepted it upon the great principle of faith 
in God and in the Lord Jesus Christ. 
They recognized and taught that the 
scheme of redemption was a system to be 
accepted, appropriated and enjoyed by 
faith. Hence, they said, "We walk by 
faith, not by sight" (2 Cor. 5:7); by 
divine wisdom, not by human wisdom ; by 
divine knowledge, not by human knowl- 
edge. They taught and spoke those won- 
derful facts and things, not in the words 
which man's wisdom teaches (1 Cor. 2: 
13). Hence, they taught and they be- 
lieved those things that were beyond 
human philosophy or human zvisdom to 
discover (1 Cor. 2:9-11). There is a 
philosophy and there is a wisdom in the 
atonement, but it is a divine, an infinite 
philosophy and wisdom, that is (and by 
right ought to be) above and beyond the 
powers of finite minds to fully grasp and 
comprehend (1 Cor. 2:4-9). 

Therefore, those who have fought and 
wrought mightily, to endeavor to demon- 
strate the necessity for the atonement, 



TO HIS KINGDOM 81 

or the blood of Jesus out of and by 
human reason or philosophy, have evi- 
dently failed to see and realize the ulti- 
mate results that would follow such an 
achievement. If the human mind could 
perceive the necessity and reason for the 
atonement (without revelation), just as 
it perceives and sees the necessity and 
reason for thousands of things with which 
we have to do, and with which life is con- 
versant, and upon which it depends, it 
would at once put the whole scheme of 
redemption upon the plane of human wis- 
dom, and demonstrate that it was a crea- 
tion no higher than the ordinary human 
mind, and therefore not a divine revela- 
tion. It was this same theory that the 
apostle Paul contravened in the first and 
second chapters of his first Corinthian let- 
ter. It is a strange and singular fact that 
men with finite minds, in a limited envi- 
ronment, with limited time, and limited 
capacity for observing, acquiring and 
comparing data and things, will, with 
the power of their own imagination and 
reason, and from erroneous data, form or 



82 the king's keys 

reach a theory, philosophy, hypothesis or 
conclusion from this meager information 
and imagination that will cause them to 
close their eyes and ears, and to reject the 
glorious and sublime truths and facts of 
divine revelation, and become as zealous 
devotees to the creations of their own 
imaginations as the Pagans to the crea- 
tions of their own hands. 

And what is this but a form of idolatry, 
a "vain imagination,' ' the reflex influence 
of which upon the heart and life of man 
is as disastrous as the effect of idolatrous 
worship upon the heathen? 

Certainly devotion to a bare theory of 
the imagination, a theory that is Godless, 
Christless and soulless, will ultimately 
produce the fruits of its kind upon future 
generations of men, and will be as futile 
and powerless to elevate, refine and re- 
form them, and to the formation of high 
ideals, lofty purposes, and to the inspiring 
of heroic and philanthropic enterprises 
and endeavor, as are the grosser forms of 
heathen idolatry. 

The real fact is, that "where there is no 



TO HIS KINGDOM S3 

vision [revelation], the people perish ;" 
and when men begin the business of spec- 
ulating, doubting and rejecting the great 
underlying principles of God's final mes- 
sage to man (the gospel of Christ), they 
might as well cast it all overboard, and 
write over the pathway of their lives, and 
the doors of their church edifices, the word 
expressive of their actual condition — the 
word/ C H ABO D. 



84 the king's keys 



CHAPTER VII. 

The Resurrection of the Lord. 

From the great fact of the Saviour's 
death, that meant so much, as we have 
seen, in behalf of mankind in all ages, the 
inspired historians hasten forward to his 
burial in Joseph's new tomb, and his glori- 
ous and triumphant resurrection upon the 
third day, thereby demonstrating his claim 
to be the divine Son of God (Rom. 1:4). 
This, the greatest, grandest and most sub- 
lime fact of all history, gave emphasis and 
efficacy to all divine promises, plans and 
prophecies, in all preceding ages ; it vital- 
ized and made effective the faith and obe- 
dience of all who, under Patriarchal and 
Jewish dispensations, had believed and 
obeyed God in the positive, divine ordi- 
nance of SACRIFICE. It put the divine 
seal of God upon the efficacy of his blood, 
not only for the remission of sins that 
were past, but for sins that would be com- 



TO HIS KINGDOM 85 

mitted by man in the future (Rom. 3: 
5 ; Eph. 1:7). It touched the underworld 
and brought to prisoners in captivity, not 
only promises hoped for, but a glorious 
deliverance and f redom ; it abolished death 
as the gate to Hades, and made it to swing 
upward (to the redeemed) to the Para- 
dise of God ; He said : "/ have the keys of 
Hades and of death." Hence, his resur- 
rection not only established his claim to 
be the Son of God, but gave efficacy and 
value to all divine effort, and divine rev- 
elation of all ages and all dispensations. 
It revealed or exemplified the continuity 
of life. Prior to this great achievement 
the world carried the remains of their be- 
loved dead to the grave, and turned away 
with sorrow and bleeding hearts — hearts 
that longed to see their forms again. The 
great question then, as now, with those 
who fail to receive and believe this great 
fact, was, "If a man die, shall he live 
again?" The resurrection of the Lord 
was a revelation of that great fact; by 
his life, death, burial and resurrection, he 
demonstrated that life was continuous; 



86 the king's keys 

that all who live the life of union with 
God, as he did, will walk through the val- 
ley of the shadow of death with him, and 
reappear with him in the great beyond. 
It was this faith and hope that enabled 
the apostle to say that "if in this life only 
we have hope in Christ, we are of all men 
the most miserable" (1 Cor. 15: 19). If 
Jesus did not rise, then all else was vain 
and the world is without God and without 
hope, and death is a leap into endless 
night. 

For forty days the Saviour remained 
on earth with his disciples, meeting with 
them at different times; he met with an 
assembly of five hundred of his disciples 
on one of these occasions. He dined with 
them repeatedly at mealtime, giving them 
every opportunity to be thoroughly con- 
vinced of the great fact of his resurrec- 
tion. They saw him with their EYES ; 
they HEARD him with their EARS; they 
handled him with their HANDS ; and 
thus in every way, in which it was possi- 
ble to demonstrate through the senses to 
the mind the fact that he was alive, it 



TO HIS KINGDOM 87 

was done, so that the historian said: "HE 
SHOWED HIMSELF ALIVE AFTER 
HIS PASSION BY MANY INFALLI- 
BLE PROOFS." In these meetings he 
was instructing his apostles in the things 
that pertained to the inauguration of his 
kingdom and the great work for which he 
had chosen them. Hence, on an occasion 
when assembled with the eleven, he re- 
peated the promise that he had made to 
them before his death: the promise of 
power and authority. 

THE PROMISE OF POWER AND AUTHORITY 

WITH THE BAPTISM OF THE HOLY 

SPIRIT TO HIS APOSTLES. 

1. He had promised them the keys of 
the kingdom (Matt. 16: 19). 

2. He promised them that what they 
bound on earth would be bound in heaven, 
and what they loosed on earth would be 
loosed in heaven (Matt. 16: 19). 

3. He promised them that they should 
be invested with judicial functions in his 
kingdom (Luke 22:30). 

4. He Promised them that it was the 



88 the king's keys 

pleasure of the Father to give them the 
kingdom (Luke 12: 32). 

5. He promised them the BAPTISM 
OF THE HOLY SPIRIT (Acts 1:5). 

6. That he (the Spirit) would guide 
them into all truth (John 16: 13). 

7. That he would bring all things to 
their remembrance that he had taught 
them (John 14: 26). 

8. That he would take the things of 
the Father and show them unto them 
(John 16: 15). 

9. That he would not speak of himself, 
but those things that he hears, that he 
would speak (John 16: 13). 

10. That he would reprove the world 
of sin and of righteousness and of judg- 
ment (John 16:9-11). 

11. That he would glorify the Son 
(John 16: 14). 

12. That he would speak through them 
(Matt. 10:20). 

13. That he would endow them with 
power (Luke 24: 49). 

14. He promised them that whoseso- 
ever sins they remitted, they would be re- 



TO HIS KINGDOM 89 

mitted, and that whosesoever sins they re- 
tained, they would be retained (John 20: 
23). 

The reader will easily and readily 
perceive that the marvelous power and 
authority, together with the baptism of 
the Holy Spirit, promised by the Lord in 
the foregoing, was to his apostles alone, 
whom he had chosen and ordained to be 
his ambassadors to all the nations of the 
earth, and that this promise was during 
his earthly ministry and prior to his death, 
and was yet to be fulfilled after his resur- 
rection and just before his ascension to 
heaven. 

But, in addition to all this, he met 
with the eleven by an appointment, on a 
mountain in Galilee, where he gave them 
the most wonderful fundamental law re- 
corded in all the annals of human history. 
He said to them: "All authority is given 
unto me in heaven and in earth. Go ye 
therefore, and teach all nations, baptizing 
them in the name of the Father, and of 
the Son, and of the Holy Spirit: teaching 
them to observe all things whatsoever I 



90 THE KING'S KEYS 

have commanded you: and, lo, I am with 
you alway, even unto the end of the world. 
Amen" (Matt. 28: 18-20). Or as given 
by Mark: "Go ye into all the world, and 
preach the gospel to every creature. He 
that believeth and is baptized shall be. 
saved; but he that believeth not shall be 
damned" (Mark 16: 15, 16). Or as given 
by Luke: "Thus it is written, and thus it 
behoved Christ to suffer, and to rise from 
the dead the third day: and that repent- 
ance and remission of sins should be 
preached in his name among all nations, 
beginning at Jerusalem" (Luke 24:46, 
47). Or as given by John: "As my 
Father hath sent me, even so send I you. 
Whose soever sins ye remit, they are re- 
mitted unto them; and whose soever sins 
ye retain, they are retained" (John 20: 21, 
23). It should be understood by the crit- 
ical reader that no one of the four writers 
of the life of our Lord gives all the terms 
of this great constitution, but each one 
records a part, and, by taking these sev- 
eral parts together, we have the commis- 
sion and constitution complete. By in- 



TO HIS KINGDOM 91 

duction we here present, consecutively, 
this great organic instrument with the 
preamble, that the intelligent and discern- 
ing reader may the more appreciate the 
significance and scope of what it portends. 



(8) 



92 the king's keys 



CHAPTER VIII. 

The Preamble and Constitution of 
the Kingdom of Christ. 

Whereas, "All things must be fulfilled, 
which were written in the law of Moses, 
and in the prophets, and in the psalms, 
concerning me" (Luke 24:44); and 

Whereas, 'Thus it is written, and thus 
it behoved Christ to suffer, and to rise 
from the dead the third day" (Luke 24: 
46) ; and 

Whereas, "Ye are witnesses of these 
things. And, behold, I send the promise 
of my Father upon you: but tarry ye in 
the city of Jerusalem, until ye be endued 
with power from on high" (Luke 24: 48, 
49); and 

Whereas, "All authority is given unto 
me in heaven and in earth; and as my 
Father hath sent me, even so send I you" 
(Matt. 28: 18; John 20: 21). 

Article I. "GO YE THEREFORE, 



TO HIS KINGDOM 93 

AND TEACH ALL NATIONS;" "GO 
YE INTO ALL THE WORLD, AND 
PREACH THE GOSPEL TO EVERY 
CREATURE" (Matt. 28: 19; Mark 16: 
15). 

Article II. "PREACH REPENT- 
ANCE AND REMISSION OF SINS 
IN MY NAME AMONG ALL NA- 
TIONS, BEGINNING AT JERUSA- 
LEM" (Luke 24:47). 

Article III. "BAPTIZING THEM IN 
THE NAME OF THE FATHER, AND 
OF THE SON, AND OF THE HOLY 
SPIRIT;" "HE THAT BELIEVETH 
AND IS BAPTIZED SHALL BE 
SAVED" (Matt. 28: 19; Mark 16: 16). 

Article IV. "HE THAT BELIEV- 
ETH NOT SHALL BE DAMNED" 
(Mark 16: 16). 

Article V. "WHOSE SOEVER SINS 
YE REMIT, THEY ARE REMITTED 
UNTO THEM; AND WHOSE SO- 
EVER SINS YE RETAIN, THEY 
ARE RETAINED" (John 20: 23). 

Article VI. "TEACH THEM TO 
OBSERVE ALL THINGS WHATSO- 



94 the king's keys 

EVER I HAVE COMMANDED YOU" 
(Matt. 28:20). 

Article VII. "AND, LO, I AM WITH 
YOU ALWAY, EVEN UNTO THE 
END OF THE WORLD. AMEN" 
(Matt. 28:20). 

The foregoing instrument will certainly 
appeal to the intelligent and discerning 
mind as the most unique, the most mar- 
velous document to be found in all of the 
records of the world. Nothing in the an- 
nals of human history, of literature or of 
legislation begins to approach it, in its 
comprehensiveness, its broad philanthro- 
py, and its unparalleled brevity and sim- 
plicity. It stands alone in the history of 
governments, as the most singular and 
wonderful production among the records 
of laws and statutes of nations. It is the 
great organic law — the fundamental law 
—THE CONSTITUTION OF THE 
KINGDOM OF CHRIST on earth. It is 
to the divine government of the Lord 
Jesus Christ what the Ten Command- 
ments were to the nation of Israel, or the 
Constitution of the United States is to the 



TO HIS KINGDOM 95 

Government. It embraces every nation- 
ality, race, tribe, tongue and kindred on 
all of the continents of the globe and in 
the islands of the seas, and provides easy 
conditions and great promises for them 
all. It affords the basis of authority for 
all apostolic legislation and institutions, in 
behalf of the citizens or subjects of the 
kingdom; with the guarantee and assur- 
ance of the everlasting presence and help 
of the divine Lord, in its execution, until 
the end of the world. 

This great fundamental law, together 
with the teachings, preaching and practice 
of the inspired ambassadors of the Lord, 
constitutes THE KING'S KEYS TO 
HIS KINGDOM; for by them is not only 
the divine knowledge (and knowledge is 
power) of the conditions of remission of 
sins, and acceptance in the kingdom ob- 
tained; but by knowing and doing those 
things ordained by these ambassadors tor 
the citizens of the divine government, an 
abundant entrance and welcome into the 
everlasting kingdom is in waiting to be 
ministered unto them (see 2 Pet. 1 : 4- 12). 



96 the king's keys 

If the reader will always keep in mind 
that this marvelous instrument and the 
power and authority promised in the fore- 
going were to the apostles alone, whom 
the Lord had chosen for his ambassadors 
to all the nations (and that they have no 
successors) of the world, it will be a po- 
tent factor, not only to a clear conception 
to the BEGINNING OF THE KING- 
DOM, but also in understanding and ap- 
preciating the terms of pardon proffered 
therein by the Lord. 



TO HIS KINGDOM 97 



CHAPTER IX. 

The Ascension and Coronation of the 
King in the Capital City, the 
New Jerusalem. 

The Lord being assembled with his 
apostles, just previous to his ascension, 
they directly asked him the question: 
"Lord, will you at this time restore the 
kingdom to Israel?" (Acts 1:6). This 
question seems strange in view of the fact 
that for forty days he had been instruct- 
ing them in the things pertaining to the 
kingdom. But it unquestionably indicates 
that they still misapprehended the char- 
acter and nature of that divine institution; 
their conception, even then, being evi- 
dently that of the re-establishment of the 
throne of David, and the restoration of 
the ancient temporal kingdom of Israel in 
prestige, splendor and power. It also 
shows clearly that the Kingdom of God 
was not yet in existence. The Saviour 



98 the king's keys 

did not answer the question, but told them 
that it was not for them to know the times 
and seasons, that belonged solely to the 
Father's authority; but he again assured 
them they should receive power, and be 
his witnesses to the remotest parts of the 
earth. 

And when he had, "BY MANY IN- 
FALLIBLE PROOFS," demonstrated to 
them the great fact of his resurrection 
from the grave, and completed his in- 
structions to them pertaining to the pur- 
poses, principles and progress of his king- 
dom in all the world, he led them out to 
the Mount of Olives, and raised his hands 
and blessed them, and while thus engaged 
he began to ascend toward the sky, and a 
cloud received him, and he disappeared 
from their vision. The scene evidently 
was one that surpassed the wildest flights 
of the imagination, for we are told that 
they stood with their eyes fixed toward 
the space in which they last saw him, until 
they were informed by angels who said: 
"Ye men of Galilee, zvhy stand ye here 
gazing up into heaven? this same Jesus 



TO HIS KINGDOM 99 

shall so come in like manner as ye have 
seen him go into heaven/' Then they 
worshiped him and returned to Jerusalem, 
as he had commanded them, to wait for 
the promised power. 

That we may know some of the things 
that occurred with the Saviour after his 
ascension from the earth, it will be neces- 
sary to make an induction of several 
passages from the word of God bearing 
directly on the subject. It appears that 
David, centuries before, speaking under 
the inspiration of the Spirit of God, de- 
picted the grandeur of the Saviour's glori- 
ous and triumphal approach to the NEW 
JERUSALEM, THE CAPITAL CITY 
OF THE KINGDOM OF GOD. He 
says: "Lift up your heads, O ye gates; 
and be ye lift up, ye everlasting doors; 
and the King of glory shall come in. Who 
is the King of glory? The Lord strong 
and mighty, the Lord mighty in battle. 
Lift up your heads, O ye gates; even lift 
them up, ye everlasting doors; and the 
King of glory shall come in. Who is this 
King of glory? The Lord of hosts, he is 



100 THE KING'S KEYS 

the King of glory" (Ps. 24: 7-10). While 
the glorious fact of the ascension of the 
King of glory is here veiled in this ex- 
pressive and beautiful imagery, it also 
indicates that in this grand event he was 
not alone, for he was accompanied with 
a great host or multitude. And while the 
Spirit of God, through David, described 
the scene centuries before it occurred, 
we find that the same Spirit, speaking 
through the apostle Paul, after its occur- 
rence, described the same event in the 
following language: "When he [Christ] 
ascended up on high, he led with him a 
multitude of captives'' (Eph. 4:8). This 
multitude or host, doubtless, were saints 
that had been held captive in Hades, and 
were redeemed by the Saviour and taken 
with him as the firstfruits unto God the 
Father. When the King of glory entered 
heaven, we are told he "sat down at the 
right hand of the throne of the Majesty 
in heaven" (Heb. 8: 1; 12:2); and the 
Father said: "Sit thou on my right hand, \ 

Till I make thine enemies thy f oot stool"/ y.v' 
(Heb. 1: 13). "Thy throne is for ever; 



TO HIS KINGDOM 101 

and thy sceptre one of righteousness** 
(Heb. 1:8). "Let all the angels of God 
worship him" (Heb. 1:6). "And there- 
fore God has highly exalted him, and 
given him a name that is above every 
name: that at the name of Jesus every 
knee shall bow, . . . and every tongue 
confess that Jesus Christ is Lord, to the 
glory of God the Father" (Phil. 2:9-11). 
Therefore it is clearly established, by 
the foregoing evidences, that the Lord 
Jesus Christ was crowned King of kings 
and Lord of lords in the CAPITAL 
CITY, THE NEW JERUSALEM, when 
he was seated on his glorious throne at 
the right hand of his Father in heaven; 
and that his kingdom then began in 
heaven, for all authority was given unto 
him in heaven as well as in earth. Having 
then beyond question established the be- 
ginning of his reign in heaven, its be- 
ginning on earth would be with his first 
administrative act. 



102 THE KING'S KEYS 



CHAPTER X. 

The King's Ambassadors Extraordi- 
nary to All the Nations of the 
World. 

The subject of the inauguration of the 
Kingdom of Christ upon earth, and the 
relation of his chosen, commissioned and 
qualified ambassadors extraordinary to 
all nations of the world, is of such vast 
importance, not only to an intelligent 
comprehension of the great plan of re- 
demption, but to the evangelization and 
salvation of all the world as w r ell, that it 
becomes necessary, at this point in the in- 
vestigation, to consider more fully some 
of the things that were preparatory to 
and immediately preceding the ushering 
in of the new era. Therefore, let us re- 
turn to the events and scenes transpiring 
with the eleven ambassadors who were 
ordered to remain in Jerusalem and wait 
for the promised power. The names of 



TO HIS KINGDOM 103 

these eleven men, chosen and commis- 
sioned by the King in person, to the office 
of ambassador extraordinary, were: 

Simon Peter, Andrew (Peter's broth- 
er), James, John, Philip, Bartholomew, 
Thomas, Matthew, James (son of Al- 
phseus), Thaddseus, Simon the Canaanite. 

There was an interregnum of ten days 
from the ascension of the Lord to the 
beginning of his reign on earth; during 
this period the apostles were in Jerusalem 
with other disciples, engaged daily in 
prayer and praise to God. They also en- 
deavored to fill the vacancy in the apos- 
tolic college occasioned by the apostasy 
and death of Judas Iscariot ; hence, at the 
conclusion of an address by the apostle 
Peter to an audience of about one hun- 
dred and twenty disciples, setting forth 
the importance of the work in hand, they 
appointed two, from whom a selection was 
made to fill the vacancy. As to the 
method or procedure in the appointing of 
the two brethren, and also of the manner 
of the selection of Matthias instead of 
Joseph, Justus, we are not informed fur- 



104 THE KING'S KEYS 

ther than that they cast lots (probably 
votes) and Matthias was elected. 

The entire proceedings appear to be not 
only without any divine authority, but 
rather opposed to it. For the eleven were 
expressly commanded to wait until they 
were endowed with power, before begin- 
ning operations, and there is no intimation 
nor evidence that the Lord authorized 
their course. It might be asked, Where 
did these one hundred and twenty dis- 
ciples get the right or authority to exer- 
cise a function that belongs always only 
to the chief executive? The appointment 
of an ambassador plenipotentiary is a 
power that belongs only to the king. Let 
it be remembered, then, that ambassadors 
extraordinary not only receive their ap- 
pointment, but also their commission and 
credentials, from the chief executive him- 
self, and such persons represent the sover- 
eign power of the government or king by 
whom they are sent, to those to whom they 
are accredited. All the discussion of 
differences relative to this action of the 
one hundred and twenty disciples, in en- 



TO HIS KINGDOM 105 

deavoring to fill this vacancy in the orig- 
inal number of the apostles, selected by 
the Lord, failed to take into account that 
no one could appoint an ambassador ex- 
traordinary to represent a sovereign to 
another nation, but the king or chief ex- 
ecutive himself. It should be understood, 
then, that such functions or powers be- 
long solely and exclusively to the highest 
authority, and that all such ambassadors, 
because of this fact, actually represent, to 
those to whom they are commissioned, the 
person and sovereign power of those by 
whom they are sent. Hence it will be 
seen that the one hundred and twenty dis- 
ciples could not confer upon Matthias the 
office of ambassador, nor upon any one 
else, for that matter, for it was a function 
that belonged exclusively to the King 
himself. If the eleven apostles and the 
brethren could by any act select, create 
or appoint one to such office, they could 
have appointed or selected one hundred, 
for that matter. But the facts are that 
when the King decides to appoint another 
ambassador he himself appeared to him 



106 THE KING'S KEYS 

and commissioned him to the apostolic 
office (see Acts 26: 16-18). 

The personal appearance of the Lord 
Jesus after his ascension and coronation, 
and his appointment of Saul of Tarsus to 
the apostolic office, appears to be conclu- 
sive proof that such powers belonged to 
and could only be exercised by the King 
personally. If the making or selection of 
an ambassador extraordinary was a power 
or function of the one hundred and twenty 
brethren, or of the eleven apostles, or of 
any other number of brethren, for that 
matter, we are utterly unable to see the 
reason or propriety of the Lord's appear- 
ance to Saul. For the Lord did not tell 
him what to do to be saved, but directed 
him to the properly constituted authori- 
ties in his kingdom, to whom he had 
already committed the authority and 
power pertaining to such matters of his 
administration. If the selection of a min- 
ister plenipotentiary was a function of 
the apostles or a number of brethren, if 
it was a delegated right or power, why 
was not Saul directed to them by the Lord 



TO HIS KINGDOM 107 

for his appointment? The very fact the 
Saviour himself selected him for his am- 
bassador, but directed him to his servants 
for information relative to what he must 
do to be saved, is conclusive evidence that 
he had not conferred upon the apostles 
and brethren the powers that belonged to 
and can only be exercised by the chief ex- 
ecutive himself. 

Moreover, the Lord's appearance to 
Saul being for the expressed purpose of 
selecting him to the apostolic office, there- 
by filling the vacancy in the ambassador- 
ship made by the apostasy and suicide of 
Judas Iscariot, not only confirms the view 
here presented, but affords a clear reason 
why he has not appeared or been seen by 
any other man since. The apostolic col- 
lege being full and complete as originally 
designed, with men appointed and author- 
ized by him in person, there has been no 
occasion for his reappearance to any 
other man on earth since. 

But it might be urged that these breth- 
ren prayed and told the Lord to show 
which of the two he had chosen; but let it 



108 THE KING'S KEYS 

be observed that all the action of making 
the selection was theirs alone, there being 
no evidence that the Lord made any 
choice or did anything in the matter. 
This is not the first and only time that 
brethren have prayed and acted and de- 
cided that what they did was the Lord's 
doings. The selection of Matthias by 
these brethren was not only without any 
expressed authority from the Lord, but 
appears to be in direct contravention to 
his order to them to wait for the promised 
power, that was to guide them infallibly 
into all truth in all things pertaining to 
his kingdom. Moreover, Matthias would 
have labored under the embarrassment, 
and his authority would appear question- 
able, on the ground that all the other 
ambassadors, even including Paul (Acts 
26: 16-18), received their appointment 
and commission directly from the King in 
person, which is, as has been shown, the 
only way that an ambassador extraordi- 
nary can be made. Besides, the recogni- 
tion of Matthias as an apostle with Paul 
would make thirteen in all, and would be 



TO HIS KINGDOM 109 

in direct conflict with the grand climaxes 
and beautiful imagery presented by the 
Spirit of God in the Book of Revelation. 

There, the church is presented or repre- 
sented as a woman clothed with the sun 
and a crown of twelve stars on her head, 
and the city of God with its twelve foun- 
dations, and in them the names of the 
twelve apostles of the Lamb; when there 
were thirteen, if Matthias is recognized, 
for beyond all doubt Paul was an ambas- 
sador of the Lord (Eph. 6: 20). In view 
of all these things, and from the fact that 
there is no authentic account of Matthias* 
work, we conclude, therefore, that he was 
not an apostle. However, we accord to 
and respect the opinion of all who think 
differently relative to the subject. 

In order that the reader may recognize 
fully the importance of the authority and 
power of the ambassadors of the Lord 
Jesus Christ, and his embassy to all the 
nations of the world through them, we 
here present the testimony of a number of 
distinguished authorities bearing directly 
upon the subject of ambassadors. 



110 the king's keys 

Department of State. 
Washington, D. C, April 2, 1892. 
Rev. W. H. Kerr, Craw fords ville, Ind. 

Sir: — I have received your letter of the 
30th ult. inquiring as to the official acts 
of an ambassador. An ambassador is the 
highest rank of diplomatic agent. He 
represents the person of his sovereign as 
well as the state which sends him, and he 
is entitled to ask an audience at any time 
with the head of the state to which he 
is accredited. Ambassadors are of two 
kinds — ordinary, when they reside per- 
manently at a foreign court, and extra- 
ordinary, when ordered on a special mis- 
sion. 

I am, Sir, Your obedient servant, 
William T. Wharton, 
Assistant Secretary of State. 



Jan. 27, 1913. 
Rev. W. H. Kerr, Crawfordsville, Ind. 

Sir: — -In response to your recent letter, 
I write to inform you that ambassadors 
are appointed by the President and receive 
letters of credence from the President to 



TO HIS KINGDOM 111 

the heads of the states to which they are 
accredited. Ambassadors are the per- 
sonal representative of the head of the 
state who appoints them, in contradis- 
tinction to envoys extraordinary, who are 
the diplomatic agents of the government. 
I am, Sir, Your obedient servant, 
Miles M. Shand, 
Chief Bureau of Appointments. 



The Speaker's Room, 
House of Representatives. 
Washington, D. C, Jan. 25, 1913. 
Rev. W. H. Kerr, Crawfordsville, Ind. 

Dear Brother Kerr: — The President of 
the United States appoints ambassadors 
extraordinary and envoys extraordinary, 
and the Senate confirms them. The dif- 
ference between an ambassador extra- 
ordinary and an envoy extraordinary is 
that the former is supposed to be the per- 
sonal representative of his monarch, while 
the latter is supposed to be the representa- 
tive of his country. 

Hoping this will be satisfactory, 

I am your friend, Champ Clark. 



112 THE KING'S KEYS 

Ambassador — "A minister of the high- 
est rank sent to a foreign court to repre- 
sent his sovereign. ,, — Webster. 

Ambassador — "A person commissioned 
as of the highest diplomatic rank sent by 
one sovereign power to another." — Stand- 
ard Dictionary, Twentieth Century Edi- 
tion. 

Ambassador — "Is a title by which the 
highest order of diplomatic ministers is 
distinguished; the credentials or letters of 
an ambassador are addressed directly by 
his own sovereign to the sovereign to 
whom he is sent." — Chambers' Encyclo- 
pedia. 

Ambassador — "The highest degree of 
foreign ministers. They represent the 
person of their sovereign. The old re- 
public of Venice was accustomed to send 
ambassadors, who were always considered 
equal in rank to a king." — American En- 
cyclopedia. 

Ambassador — "Is the highest rank of 
public minister accredited to a foreign 
court. He is supposed to represent di- 
rectly the person of his sovereign, who 



TO HIS KINGDOM 113 

signs his credentials, etc." — The New In- 
ternational Encyclopedia. 

Ambassador — 'The word denotes a 
public minister of the highest rank sent 
by one sovereign to another, with power 
to represent the person of his sovereign." 
— Encyclopedia Britannica. 

Ambassador — "A refusal to receive an 
ambassador properly accredited, if made 
without sufficient cause, is considered a 
gross insult to the power he represents." 
— Twentieth Century Encyclopedia. 

The apostles were ambassadors for 
Christ. "Now then we are ambassadors 
for Christ, as though God did beseech you 
by us: we pray you in Christ's stead, be 
ye reconciled to God" (Matt. 28: 19; 26: 
16-18; 2 Cor. 5:20). 

The foregoing authoritative testimonies 
will be adequate to impress the intelligent 
and discerning reader with the signifi- 
cance and importance of the apostolic 
office, and its relation to the Kingdom of 
Christ. That they are the ambassadors 
extraordinary to all aliens — to all nations 
— representing the person of their Sover- 



114 THE KING'S KEYS 

eign (Christ) is clearly evident; while to 
their fellow-citizens of the kingdom they 
sustain an entirely different relation — the 
relation of SUPREME JUDGES in the 
kingdom (Luke 22:30). If these two 
phases of the apostolic office were re- 
garded and respected by all loyal sub- 
jects of Christ, then all aliens seeking to 
become citizens of the kingdom would 
always be referred to the apostolic in- 
structions on that question; while all the 
citizens would consider their decisions and 
rulings relative to all matters pertaining 
to the laws, institutions, etc., of the king- 
dom, final and from which there is no 
appeal. These two functions of their 
powers will be found prominent through- 
out the apostolic teaching and practice. 

Evidently the failure of men to dis- 
tinguish and differentiate between those 
acts and utterances of the apostles of the 
Lord when under the influence of and 
guided by the Holy Spirit, from those acts 
and utterances when under the influence 
of and guided by their own mind or 
spirit, has led many into confusion that 



TO HIS KINGDOM 115 

is appalling and into erroneous views of 
Christianity that render abortive all apos- 
tolic authority and power. In other 
words, the mistake of many to recognize 
and discern between the official utterances 
and acts of the ambassadors of the Lord 
Jesus, from those acts and utterances un- 
official, has led them to adopt opinions or 
notions that are subversive of the apos- 
tolic authority, both as to teaching and 
practice. 

It appears that they utterly fail to ap- 
prehend and discern the difference be- 
tween what one may say and do as a 
representative officer, clothed with author- 
ity and power and acting for a sovereign 
power, from what the same person may 
say and do when acting for themselves 
alone in a non-representative or unofficial 
capacity. What a judge may say and do 
— his rulings, decisions, etc. — when on the 
bench clothed with the authority and 
majesty of the state, is entirely foreign 
from what he may say and do in a private 
business transaction, incident to the or- 
dinary affairs of the average citizen. 



116 THE KING'S KEYS 

And what an ambassador may say and do 
as a representative of a sovereign power 
to another government, when acting for 
his government in an official capacity, is 
entirely foreign from what he may say 
and do when not acting officially. Hence 
in all those public acts and utterances of 
the apostles of the Lord Jesus as his 
ambassadors — acts and utterances official 
pertaining to the principles, purposes, 
laws and institutions of his kingdom — 
they were infallibly guided by the Holy 
Spirit, and all such acts and orders are as 
authoritative and as binding as though 
announced by the Lord Jesus himself; 
while in those utterances and acts un- 
official they were as other men in the com- 
mon affairs of life, and such unofficial 
acts and utterances of theirs stand on the 
same plane in this regard as all others 
who may say and do things unofficially. 

A proper recognition of these elemen- 
tary facts that obtain in all governmental 
order and procedure will enable the hon- 
est, intelligent mind to perceive readily 
the difference between an ordinary opinion 



TO HIS KINGDOM 117 

and action of an apostle, and an extra- 
ordinary order when acting in an official 
capacity ; such, for instance, as where Paul 
differed with Barnabas relative to taking 
John Mark with them in their missionary 
operations (see Acts 15: 38, 39), and his 
official order in the name of the Lord 
Jesus to the church in Corinth (and to all 
churches — 1 Cor. 1:2) relative to their 
duty concerning a member guilty of a 
crime against society and against the 
Kingdom of God (see 1 Cor. S: 1-5). 
The one, purely a difference of opinion 
concerning a matter that belonged on the 
plane of the common affairs of life, and 
has no claim or binding authority in the 
Kingdom of the Lord ; the other, an official 
order and decision, clothed with all the 
authority and power of the chief execu- 
tive himself (the Lord Jesus Christ), for 
all churches of Christ among all nations 
and in all ages. 

The principle here involved is also true 
in its application to what the church did 
by the authority and order of the apostles, 
and what they did of their own initiative, 



118 THE KING'S KEYS 

or what they performed under the ex- 
pressed instructions and commands of the 
apostles, and what they did in and of 
themselves without official sanction. The 
apostles, as the inspired architects of the 
temple of God (see 1 Cor. 3: 10), fur- 
nished the plans and specifications for the 
building of the church, and, in so far as 
the church acted or carried out these plans 
and specifications, they furnish a divine 
model for churches of Christ in all ages 
and among all nations ; but what they did 
of their own mind and volition — that em- 
anated from the church and not from di- 
vine inspiration and apostolic authority, 
whether right or wrong — has no binding 
authority upon the churches in other coun- 
tries and in other ages, because all such 
acts are without divine sanction and 
official recognition, and are to be under- 
stood in the light of the conditions, situa- 
tions and surroundings that were not only 
ordinary, but purely local, and hence in- 
volve no principle of the Kingdom of God 
that is of universal application. 

The intelligent reader will readily dis- 



TO HIS KINGDOM 119 

cern the difference between those acts 
of the people of a state, county or com- 
munity performed in obedience to law and 
official order and authority, from those 
acts wherein they take the initiative and 
voluntarily do things concerning which 
there is no law or official authority. 

A proper conception and appreciation 
of these fundamental facts and principles 
will help the devout mind to see and ap- 
preciate the dignity, majesty, power and 
authority of the ambassadors of the Lord, 
and their official acts and orders as his 
authorized representatives to all the gov- 
ernments of the world and as the highest 
JUDICIAL TRIBUNE in his kingdom 
upon earth; and thus be able to rightly 
discern and divide the inspired from the 
uninspired, the official from the unofficial, 
the ordinary from the extraordinary, the 
authorized from the unauthorized, the 
principle from the mere opinion, in all 
those things associated with and pertain- 
ing to the apostolic office and the apos- 
tolic church. 



120 THE KING'S KEYS 



CHAPTER XL 

The First Great Wireless Message 
Flashed from the New Jerusalem, 
the Capital of the King of Glory, 
to His Ambassadors in the Old 
Jerusalem, on the Great Day of 
Pentecost, A. D. 33; Announcing 
the Coronation of the King, and 
the Beginning of His Administra- 
tion upon the Earth — the Prompt 
Notification of the Message to 
the Representatives of All Na- 
tions by the King's Ambassadors 
(Acts 2). 

With the foregoing facts and testi- 
monies premised, we are now prepared to 
return to the subject of the inauguration 
of the Kingdom of Christ upon earth. 
Having previously shown the beginning 
of the kingdom in heaven, following the 
ascension of the Lord, we would naturally 
expect its beginning upon earth to be with 



TO HIS KINGDOM 121 

the first official act of the new adminis- 
tration. Hence we are informed that 
when the day of Pentecost was fully 
come, the apostles were all of one accord 
in one place in the city of Jerusalem. 
"And suddenly there came a sound from 
heaven as of a rushing mighty wind, and 
it filled all the house where they were 
sitting. And there appeared unto them 
cloven tongues like as of fire, and sat upon 
each of them. And they were all filled 
with the Holy Spirit, and began to speak 
in other languages, as the Spirit gave 
them utterance/' etc. (Acts 2: 2-4). This 
was the fulfillment of the prophecy of 
Joel uttered centuries before, and the ful- 
fillment of the promise of the Lord that 
the apostles should "be baptized in the 
Holy Spirit, not many days hence." This 
was the first great wireless message, from 
the King after his coronation, establishing 
communication between heaven and earth 
— between the King and his subjects; the 
first time in the history of the zvorld that 
an event of this kind ever occurred, be- 
cause the baptism of the Holy Spirit was 



122 THE KING'S KEYS 

not given until after the Lord was glori- 
fied (see John 7: 39). 

When the multitude came together, on 
account of the report of what had trans- 
pired, and saw the flaming tongues, and 
heard the wonderful words of life, each 
in his own language, they were greatly 
perplexed and amazed, and inquired what 
it all meant. The apostle Peter, whose 
discourse on that eventful occasion is the 
only one of record, presented the great 
facts of (1) the death; (2) the burial, 
(3) and the resurrection and exaltation 
of the Lord Jesus Christ, supported by 
the testimony of the prophets, the apostles 
and of the Holy Spirit, in that which they 
saw and heard; and, concluding, he said: 
"Therefore being by the right hand of 
God exalted, and having received of the 
Father the promise of the Holy Spirit, he 
hath shed forth this, which ye now see 
and hear. . . . Therefore let all the house 
of Israel know assuredly, that God hath 
made that same Jesus, whom ye crucified, 
both Lord and Christ" (Acts 2:33-36). 

Here, then, we have the first great act 



TO HIS KINGDOM 123 

of the King of glory upon earth, after his 
coronation ; the endowment of his apostles 
with power as he had promised them — the 
baptism of the Holy Spirit; by which they 
were enabled to announce the King's mes- 
sage to all nations, in all languages, and 
be infallibly guided in all things pertain- 
ing to his name and kingdom. Here, then, 
in the city of Jerusalem, was the place, 
and the day of Pentecost — the first Pente- 
cost after the resurrection of the Lord 
from the dead — the time, when the King- 
dom of Christ began in fact upon earth. 

THE GREAT DAY OF PENTECOST. 

In order that the significance and im- 
portance of this day, with its marvelous 
record, may appear, and its relation to all 
divine revelation in all ages and in all dis- 
pensations, let it be observed that: 

1. It was the first time the Lord had 
been heard from since his ascension (Luke 
24:50, 51; Acts 2: 1-36). 

2. It was the first time that prophecies 
that were uttered centuries before were 
fulfilled (Joel 2: 28-32; Acts 2: 16-21). 

(10) 



124 the king's keys 

3. It was the BEGINNING of the 
Kingdom of God on earth (Mark 9: 1; 
Acts 2: 1-47). 

4. It was the BEGINNING of the first 
church of Christ (Matt. 16: 18; Acts 2: 
47; 11:15). 

5. It was the BEGINNING of the gos- 
pel in its completeness (Matt. 16:20; 
Acts 2: 22-36). 

6. It was the BEGINNING of the 
work of the Holy Spirit (John 16: 7-15; 
Acts 2:33). 

7. It was the BEGINNING of the 
world-wide commission to the apostles 
(Matt. 28: 19; Mark 16: 15; Luke 24: 
47; Acts 2). 

8. It was the BEGINNING of the New 
Covenant in the blood of Jesus ( 1 Cor. 
1 1 : 23-26 ; Acts 2 : 42 ; Luke 22 : 20) . 

9. It was the BEGINNING of the tem- 
ple of God (Acts 2: 47; 1 Cor. 3: 16, 17). 

10. It was the BEGINNING of the 
first law ever given in the name of the 
Lord Jesus (Acts 2: 38). 

11. It was the BEGINNING of the 
preaching of repentance and remission of 



TO HIS KINGDOM 125 

sins in his name (Luke 24: 46, 47 ; Acts 2: 
38). 

12. It was the BEGINNING of the 
using of the keys of the kingdom (Matt. 
16:19; Acts 2: 14-40). 

13. It was the BEGINNING of the 
terms of pardon, that was for all nations 
(Mark 16: 15, 16; Acts 2:39). 

14. It was the BEGINNING of the an- 
nouncement of great promises that were 
for all nations (Acts 2: 39). 

15. It was the BEGINNING of the 
work of the ambassadors of the Lord to 
all nations (Matt. 28: 19; Acts 1:8; 2: 
22-42). 

16. It was the BEGINNING of the ad- 
ministration of the apostles as supreme 
judges in the kingdom (Luke 22: 30; Acts 
2:13-21). 

17. It was the BEGINNING of the one 
fold and the one Shepherd (John 10: 16; 
Luke 12: 32). 

18. It was the BEGINNING of the 
binding and loosing by the apostles ( Matt. 
16: 19; Acts 2: 38-43). 

19. It was the BEGINNING of the 



126 THE king's keys 

true tabernacle which the Lord pitched, 
and not man (Heb. 8: 2; Acts 15: IS, 16). 

20. It was the BEGINNING of the go- 
ing forth of the law and the word of the 
Lord from Jerusalem (Isa. 2:3; Acts 2: 
14-42). 

21. It was the BEGINNING of the 
marriage of the bride and bridegroom 
(Matt. 9: 15; John 3: 29; Eph. 5: 23-33). 

22. It was the BEGINNING of the 
Christian dispensation (Eph. 1: 10; 3: 1- 
6). 

23. It was the BEGINNING of the re- 
generation (Matt. 19:28). 

24. It was the BEGINNING of the 
apostolic teaching and practice (Acts 2: 
42). 

25. It was the BEGINNING of the 
laying of the one divine foundation of the 
church of Christ (1 Cor. 3: 10, 11; Acts 
2:36). 

26. It was the BEGINNING of the ad- 
dition of living stones on the foundation 
(Acts 2: 41). 

27. It was the BEGINNING of a new 
and holy fellowship (Acts 2:42). 



TO HIS KINGDOM 127 

28. It was the BEGINNING of the 
celebration anew of the Lord's death in 
his kingdom (Luke 22: 18; Acts 2:42). 

29. It was the BEGINNING of the 
great day of salvation (Heb. 3: 7-15). 

30. It was the BEGINNING of divine 
spiritual life in Christ (1 John 5: 11). 

31. It was the BEGINNING of the 
new creation in Christ Jesus (Eph. 2 : 10). 

32. Finally, it was the BEGINNING 
of the great and grand platform of the 
unity of the Spirit of God, to unite all the 
divided, scattered children of God into one 
complete and harmonious fellowship. 

The platform of 

1) THE ONE BODY. 

2) THE ONE SPIRIT. 

3) THE ONE HOPE. 

4) THE ONE LORD. 

5) THE ONE FAITH. 

6) THE ONE BAPTISM. 

7) THE ONE GOD AND FATHER 
OF ALL (Eph. 4:4-6). 

This is not all that distinguishes and 
differentiates this great and eventful 
DAY from all others in the history of 



128 the king's keys 

the world; but it is certainly enough to 
satisfy any honest, conscientious mind of 
its significance and importance in forming 
an intelligent, comprehensive knowledge 
of the great PLAN OF REDEMPTION 
that God has so graciously provided for 
all the nations of the earth. 

Evidently the inability of the friends 
and followers of the Lord Jesus Christ, 
through the sweep of centuries past, and 
also even at the present time, to recognize 
and appreciate the meaning of what that 
day occurred, has led them into erroneous 
theories, ridiculous religious fads and con- 
fusion that have not only divided the 
army of the Redeemer into warring fac- 
tions, spending time, energy and means in 
fruitless efforts, in antagonism and un- 
holy emulation of each other, but have 
been, and continue to be, the most power- 
ful obstacle and hindrance to the evan- 
gelization and conversion of the whole 
world, as well. Doubtless this state of 
affairs will continue and confusion will 
be worse confounded, until the followers 
of the Lord will become so discontented 



TO HIS KINGDOM 129 

and dissatisfied with the situation that 
they will be willing to return to the BE- 
GINNING, there to drink at the foun- 
tain-head of the Kingdom of God upon 
earth, and learn and practice those infal- 
lible things that are so essential to its 
existence, unity, perpetuity and progress 
in all the world. 

If all the priests, preachers, teachers 
and educators of religious thought, of all 
creeds, could be influenced to return and 
begin the survey of the wonderful words 
and works of God from this great climax 

AND CONSUMMATION OF THE AGES, doubts 

would disappear, theories would be aban- 
doned and God's children would converge 
towards his one everlasting kingdom as 
the rays of light tend and merge into 
the sun. From this great center of the 
world's history and the dividing line be- 
tween the Old and the New, the Past and 
the Present, the Law and the Spirit, one 
should be able to survey the vast fields of 
divine revelations to the generations in 
past ages and dispensations. He should 
be able to discern between history, poetry 



130 THE KING'S KEYS 

and prophecy and apprehend the word of 
God and the truth of God to former gen- 
erations that are now obsolete, because it 
pertained and belonged to dispensations 
that have long since been abrogated. He 
should be able to discern between type and 
the antitype — that which was temporary 
and provisional, and that which is perma- 
nent and eternal. In a word, he should 
be able to discern the difference between 
the laws, institutions, etc., that were given 
for one nation only, and those that are 
given for all the nations. He should be 
able to explore the great field of the apos- 
tolic teaching and practice, whether of 
history, epistolary or prophecy, and dis- 
cern and rightly divide the word of the 
Lord to the generations under the Chris- 
tian dispensation, and thus be able to not 
only know, but to be firmly established as 
well in, the present truth (2 Pet. 1: 12). 
The object in dwelling upon the Begin- 
ning of the Kingdom of the Lord is to 
impress the thoughtful and discerning 
mind with the significance of that event 
in forming an intelligent conception of 



TO HIS KINGDOM 131 

the divine government in relation to all 
the world. Trusting that the reader will 
appreciate and recognize the value of this 
great fact, we will now revert to a brief 
consideration of a few of those things 
that transpired upon that eventful oc- 
casion. It will be seen that ere the apostle 
had concluded his discourse upon that 
memorable day, many were convicted of 
their sins, and exclaimed: "Men and 
brethren, what shall we do?" Let it be 
observed that the conviction and question 
followed the presentation of the evidences 
and testimonies of the proposition of the 
death, burial, resurrection and exaltation 
of the Lord Jesus Christ at the right hand 
of God, invested with all authority and 
power. Having been charged with the 
horrible crime of his murder, they were 
pierced in their minds and consciences, 
hence the question. This great change in 
their minds from unbelief to faith that 
stirred them to action, was accomplished 
by the living word of God, announced by 
the inspired preacher. Their faith, there- 
fore (for faith is the conviction of things 



132 the king's keys 

not seen — Heb. 12: 1), was produced by 
the Holy Spirit in the apostles through 
the agency or medium of the language of 
each nationality; for each one "heard in 
his own language the wonderful works of 
God." Therefore they were in this way 
begotten or made believers by the Holy 
Spirit ; i. e., by hearing the divine idea or 
word of God communicated to them by 
the Spirit in the apostles through the 
medium of their own language. Thus 
it is seen that the endowment of power 
promised the apostles by being baptized 
with the Holy Spirit was the power of 
language, the pozver of divine knowledge, 
for knowledge is power. If all who, in 
these latter times, lav claim to this won- 
derful baptism of the Spirit would present 
some similar demonstration of their en- 
dowment of the Spirit, those of us who 
are less favored might be persuaded to 
believe that there might be some truth 
in their assumptions. Therefore, in the 
absence of any and all evidence to prove 
their claim, and in view of the fact that 
when the Saviour promised the baptism of 



TO HIS KINGDOM 133 

the Spirit to his apostles he said, "The 
world cannot receive it" (John 14: 16, 
17), we conclude that all persons making 
such claims now, belong in that class de- 
scribed by Paul, who said: "Desiring to 
be teachers of the law; understanding 
neither zvhat they say, nor whereof they 
affirm" (1 Tim. 1:7). 

The apostle's answer to the question 
was clear, direct and positive. He said: 
"Repent, and be baptised every one of you 
in the name of Jesus Christ for the re- 
mission of sins, and ye shall receive the 
gift of the Holy Spirit" (Acts 2:38). 
The answer is a vital one, and of mo- 
mentous concern to every intelligent and 
accountable person, because it involves the 
authority of the Lord Jesus, the commis- 
sion he gave his apostles, the work of 
the Holy Spirit, and the salvation of 
men from sin. This is the first com- 
mand ever announced by the authority 
of the Lord after his exaltation, and it 
follows strictly the order of the great 
commission to the apostles, and is an 
infallible guide in the exegesis of that 



134 the king's keys 

instrument; because this answer was in- 
spired by the Holy Spirit. 

Let the reader keep in mind the fact 
that the apostles were speaking to some 
sixteen or seventeen different dialects of 
languages, and that they spoke as the 
Spirit gave them utterance, and that be- 
cause of this fact the words spoken, the 
commands given, were those of God, of 
the Lord and of the Holy Spirit. Hence, 
the acceptance and obedience of the com- 
mands would be the acceptance and obe- 
dience of the counsel and commands of 
the Holy Spirit. The rejection or refusal 
to obey the commands would be the re- 
jection and refusal to obey the Holy 
Spirit, while to resist them, and to speak 
against them and disrespectfully of them, 
would not only be speaking against and 
disrespectfully of the Holy Spirit, but 
would be fearfully dangerous, because 
the Saviour said: "Whosoever speaketh 
against the Holy Spirit, it shall not be for- 
given him, neither in this world, neither 
in the world to come" (Matt. 12: 32). 

That we may know just how we can be 



TO HIS KINGDOM 135 

guilty of this awful crime, we find that 
Stephen charged upon those who resisted 
the gospel he preached that they resisted 
the Holy Spirit, as their fathers did (Acts 
7:51); and the fathers resisted and re- 
jected the Spirit by refusing to hear and 
obey the teaching of the Spirit through 
the prophets, for it is said: "Yet many 
years didst thou forbear them, and testi- 
fiedst against them by thy spirit in thy 
prophets: yet would they not give ear" 
(Neh. 9:30). And again: "Yea, they 
made their hearts as an adamant stone, 
lest they shoidd hear the law, and the 
words which the Lord of hosts hath sent 
in his spirit by the former prophets" 
(Zech. 7: 12). Hence, as the fathers re- 
sisted the Spirit by resisting the prophets' 
preaching, so those that reject and resist 
the apostles' teaching and preaching, con- 
cerning their salvation, resist and reject 
the Holy Spirit. Those who receive, be- 
lieve and obey the apostolic teaching and 
preaching, receive, believe and obey the 
Holy Spirit, because the gospel they 
preached was by the "Holy Spirit sent 



136 the king's keys 

down from heaven; which things the 
angels desire to look into" (1 Pet. 1 : 12). 
The apostle assured his inquirers that the 
promise was not only to them, but to their 
children, and to all that were afar off (the 
whole heathen world — Eph. 2: 17), even 
as many as the Lord should call; thus 
indicating to them the universal and 
world-wide nature of the Lord's last great 
message to the sons of men. At the con- 
clusion of the apostle's earnest exhorta- 
tion urging immediate action upon the 
part of his auditors, we are informed that 
as many as three thousand persons gladly 
received his message, and were immedi- 
ately baptized and added unto them, and 
that they continued steadfastly in the 
apostles' teaching, and in fellowship, and 
in breaking of the loaf, and in prayers. 

THE FIRST CHURCH OF CHRIST. 

Here, then, we have the record of the 
origin of the first church of Christ on 
earth, and the divine, infallible agencies 
that produced it, together with the order 
and manner of its public service and wor- 



TO HIS KINGDOM 137 

ship. The apostles of the Lord preached 
the gospel ; the people heard, believed, re- 
pented and were baptized in the name of 
the Lord. They received the remission 
of their sins and the gift of the Holy 
Spirit. Hence, the preaching of the gos- 
pel by the apostles and what the people 
did and what the Lord did for them con- 
stitute the three essential elements in its 
origin. That which was necessary to 
constitute them members of the church of 
Christ was entirely different from what 
they were to do, and did do, as members. 
Hence, as members they continued in the 
apostles' teaching — that teaching that was 
so essential to their growth and progress 
in the new life to which they were called. 
They continued steadfastly in fellozvship, 
the joys of which are always in evidence 
when people are reconciled to God and to 
each other — a fellowship exemplified by a 
common contribution to one great common 
cause. They continued steadfastly in 
prayer and praise (worship) to God for 
his mercy and goodness, in the forgive- 
ness of their sins, and being adopted into 



138 the king's keys 

his family and thus becoming his dear 
children; and they continued steadfastly 
in the breaking of the bread, in memory 
of the Lord who died for their sins. 

Therefore the first congregation of 
the Lord, as to its origin and worship, 
furnishes a pattern or model for all 
churches of Christ that may be consti- 
tuted in all ages and among all nations. 
If all preachers, teachers and evangelists 
could be induced to return to this foun- 
tain-head of Christianity, and adopt this 
infallible plan and pattern in forming con- 
gregations of the Lord, all churches would 
be alike and a uniform order of worship 
would obtain throughout the Christian 
world. And, as a consequence of this 
unity of plan and pattern and life result- 
ing therefrom, there would be such a unity 
among the followers of the Saviour that 
the world would be compelled to believe on 
him. All governments and fraternal or- 
ganizations have a uniform method by 
which aliens and strangers become citizens 
and members. In the kingdom of nature 
there is one uniform method or way by 



TO HIS KINGDOM 139 

which every child comes into the world, 
and as God's ways and methods are uni- 
form, and as the Saviour expressly said: 
"Except a man be born again, he cannot 
enter into the kingdom of God;" we there- 
fore conclude that there is but one great, 
universal, uniform way — and only one — 
by which persons are made citizens of 
"the commonwealth of the kingdom of 
God." 

Attention is directed to the fact that 
the word "church" used to designate the 
followers of the Lord, only occurs three 
times prior to Pentecost; and in only one 
of these occurrences does it refer to the 
church of Christ. After Peter's great 
confession, as recorded in Matthew, six- 
teenth chapter, Jesus said: "Upon this 
rock I will build my church; and the gates 
of Hades shall not prevail against it" 
Here the Saviour calls the institution that 
was being preached as nigh or approach- 
ing — the Kingdom of God, soon to be in- 
augurated— "MY CHURCH ;" and that 
it was yet to be built. It is significant that 

this word only occurs but the one time 
(ii) 



140 THE KING'S KEYS 

(as referring to his church) prior to the 
day of Pentecost, and that prospectively; 
while after that day it occurs more than 
one hundred times in designating its 
actual existence. The phrase "The King- 
dom of God," used prior to the Saviour's 
death, and the church of Christ, as found 
in the apostolic teaching and practice, are 
synonymous terms representing the same 
divine institution — one in its preparatory 
state, the other as an accomplished fact. 
Though the phrase, "The Kingdom of 
God'' was still applied to the people of 
God, yet locally the word "church" was 
more generally used. "The Kingdom of 
God" and "The Church of God" are terms 
that express the people of God as a whole, 
or, as the apostle expresses it, "The 

WHOLE FAMILY IN HEAVEN AND EARTH '" 

while the word "church" more usually 
designates a local congregation of citizens 
of the whole, in any given community or 
locality. For an example, the apostle Paul 
addresses his first Corinthian letter to 
the church of God in Corinth; and his 
letters to the brethren in Thessalonica are 



TO HIS KINGDOM 141 

addressed to the "Church of the Thes- 
salonians;" and beyond all doubt he 
designated the citizens of the Kingdom 
(or Church) of Christ in those localities. 

Much confusion and misunderstanding 
would be avoided if it was always kept 
in mind that the word "church" means 
congregation; at least,, the word in the 
original, from which we have the word 
"church/' conveys that idea. Hence it 
would be just as Scriptural, and probably 
more correct, to say the congregation of 
God, or the congregation of Christ, as to 
say church of God or church of Christ. 
And if the congregation be constituted of 
Christians (and it should not be consti- 
tuted unless it is), we are utterly unable 
to discern the difference between a con- 
gregation of Christ, and a Christian con- 
gregation; or a church of Christ and a 
Christian church. 

But this great and wonderful institution 
that the Lord and Saviour Jesus Christ 
declared he would build, and that he called 
"my church/' was after its establishment 
designated : 



142 the king's keys 

1. As the Church of the Lord (Revised, 
Acts 20: 28). 

2. As the Church of God (1 Cor. 1:2). 

3. As the Temple of God (1 Cor. 3: 
16). 

4. As the House of God (1 Tim. 3: 15). 

5. As the Kingdom of his dear Son 
(Col. 1:13). 

6. As the Church of the Firstborn 
(Heb. 12:23). 

7. As Churches of Christ (Rom. 16: 
16), etc. 

In view of these facts, all who love our 
Lord in sincerity and truth, and who de- 
sire a restoration of primitive Christian- 
ity, should, for the sake of unity and 
harmony and for the evangelization of 
the nations of the earth, be willing to call 
or designate this glorious church of the 
Redeemer by the name of its illustrious 
founder, to the end that there may be 
glory in THE CHURCH OF CHRIST 
(Eph. 3: 21) unto him, among all nations 
and in all ages. 

We here conclude this chapter on the 
beginning of this Heaven-ordained King- 



TO HIS KINGDOM 143 

dom of the Lord upon the earth, with the 
words of Dr. Adam Clarke, who, quoting 
the words of another, said: "There is 
nothing so august as this church, seeing 
it is the temple of God. Nothing so 
worthy of reverence, seeing God dwells 
in it. Nothing so ancient, since patri- 
archs and prophets labored in building 
it. Nothing so solid, since Jesus Christ is 
the foundation of it. Nothing more 
closely united and indivisible, since he is 
the corner-stone. Nothing so lofty, since 
it reaches as high as heaven, and to the 
bosom of God himself. Nothing so regu- 
lar and well proportioned, since the Holy 
Spirit is the architect. Nothing more 
beautiful, or adorned with greater variety, 
since it consisted of Jews and Gentiles of 
every age, country, sex and condition; the 
mightiest potentates, the most renowned 
lawgivers, the most profound philoso- 
phers, the most eminent scholars, besides 
all those of whom the world was not 
worthy, have formed a part of this build- 
ing. Nothing more spacious, since it is 
spread over the whole earth, and takes in 



144 the king's keys 

all who have washed their robes and made 
them white in the blood of the Lamb. 
Nothing so divine, since it is a living 
building, animated and inhabited by the 
Holy Spirit. Nothing so beneficent, see- 
ing it gives shelter to the poor, the 
wretched and distressed of every nation 
and kindred and tongue. It is the place 
in which God does his marvelous works; 
the theater of his justice, mercy, goodness 
and truth — where he is to be sought, 
where he is to be found, and in which 
alone he is to be retained. As we have one 
God, and one Saviour and Mediator be- 
tween God and man, and one inspiring 
Spirit, so there is but ONE CHURCH, 
in which this ineffable Jehovah performs 
his work of salvation." And but one 
everlasting gospel — one uniform law of 
pardon, and only one, for all nations and 
generations of men in all countries and 
in all ages. 



TO HIS KINGDOM 145 



CHAPTER XIL 

The Administration of the Kingdom 
by the Ambassadors and Supreme 
Judges. 

If the reader is ready to accept the Lord 
Jesus Christ as Prophet, Priest and King 
— as Prophet to teach him, Priest to make 
atonement for him, and King to govern 
him — he will be prepared to appreciate the 
investigation and discussion of the things 
pertaining to acceptance and enjoyment of 
citizenship in his kingdom. Fundamental 
to the investigation, and necessary to a 
proper conception of the great scheme of 
human redemption, is to have firmly fixed 
in mind the unchanging and underlying 
"principles" of the divine government in 
relation to man; the principles that form 
the ground plan, or foundation, upon 
which all divine revelation and legislation 
to man are based. The failure of men to 



146 THE king's keys 

recognize and grasp this great fact has 
led thousands of honest seekers after truth 
into conflicting, erroneous theories, ridic- 
ulous religious fads and confusion that is 
amazing. And these conditions will con- 
tinue until men are willing to recognize, 
accept and be governed by these vital 
elementary principles of the divine gov- 
ernment, in dealing with man. 

These principles are, in relation to man, 
in all ages and dispensations the same; 
they are, like their divine author, without 
4 'variableness or shadow of turning:" they 
never change, but abide forever. They 
related to the first man, and relate to all 
men in every age, generation and dispen- 
sation. The principles are: Faith and 
Obedience to the Divine Will. They per- 
tained to Adam, the first man, and to the 
Patriarchal age, the Jewish age and the 
Christian age; they are the basis and 
foundation of all of God's counsel to man. 
Let this great fact be firmly fixed in the 
mind for a beacon light, and, with it, the 
other great corresponding fact; namely, 
that the law, method or procedure by 



TO HIS KINGDOM 147 

which these principles are demonstrated, 
manifested or exemplified, have changed 
in each and every dispensation. As the 
apostle said: "For the priesthood being 
changed, there is made of necessity a 
change also of the law" (Heb. 7: 12). 

Therefore the tests, methods and en- 
actments by which these principles were 
exemplified, having changed under the 
different dispensations, according to the 
divine will, and suitable to and accom- 
plishing the purposes for which they were 
enacted, it will be readily recognized that 
what God requires of man now, to exem- 
plify these principles, and in order to his 
acceptance and redemption from sin, is 
something entirely foreign from what he 
required of man under the Jewish or 
Patriarchal administrations of his gov- 
ernment; and that what was the truth 
and law of God, and right for man to 
observe under those dispensations, would 
be wrong and sinful for one to do under 
the present dispensation. Hence, the 
apostle speaks of persons, who had gone 
back to the law of God that belonged to 



148 the king's keys 

an age and dispensation that had been 
abrogated, as having "fallen from grace/' 
A proper appreciation of these elemental 
principles, as stated above, will clear the 
way for an intelligent conception of dis- 
cerning and rightly dividing the word of 
God to all mankind in all ages and in all 
dispensations. 

THE GOSPEL IN SAMARIA. 

Having observed the beginning of the 
divine institution, the church of Christ 
that had been for ages the subject of 
type and shadow, of prophecy, poetry, 
promise and preparation, we will now 
turn attention to its actual operations and 
administration under the authority of the 
ambassadors of the Lord. They were ex- 
pressly ordered to begin at Jerusalem, 
then in all Judea, then in Samaria, and 
thence to all the earth. The church in 
Jerusalem prospered greatly, and not only 
became a great congregation numerically, 
but a large number of Jewish priests be- 
came obedient to the gospel. And when 
the persecution began with the assassina- 



TO HIS KINGDOM 149 

tion of Stephen, the brethren were scat- 
tered, and traveled throughout Judea, 
preaching the gospel to the Jews only. 
But Philip, one of the deacons of the con- 
gregation at Jerusalem, and an evangelist, 
went down to the city of Samaria and 
began a protracted effort in that place. 
The people of the city were greatly stirred 
over his preaching, for it is said he 
"preached Christ unto them," and the 
things pertaining to the Kingdom of God; 
confirming his message with miracles 
wrought in behalf of the suffering, sor- 
rowing and distressed, "and there was 
great joy in that city." But there was 
one man in the city, Simon by name, who 
by magic or hypnotic powers had im- 
pressed the people, both small and great, 
that he had "the great power of God," and 
to him they all had great regard, being 
as it were a kind of oracle or leader among 
the people; but Philip's powerful preach- 
ing, and works of benevolence and mercy 
in the name of the Lord, broke the spell 
of this man's influence over them, for they 
received and believed Philip's message, 



150 THE KING'S KEYS 

and were baptized, both men and women ; 
even Simon himself was caught in the 
great tidal wave, and accepted and obeyed 
the gospel. And he remained with the 
evangelist, probably assisting him in some 
way in the meeting, for he evidently was 
amazed at what was being accomplished. 

WHY PETER AND JOHN WERE SENT TO 
SAMARIA. 

When the apostles at Jerusalem re- 
ceived information that Samaria had re- 
ceived the gospel, they dispatched Peter 
and John to the new field of the operation 
of the kingdom, to inaugurate those agen- 
cies and forces that were essential at that 
time to the growth and progress of the 
work — agencies and forces that were not 
within the power of the evangelist to con- 
fer. What these two ministers plenipo- 
tentiary did upon their arrival at Samaria 
is exactly what they were sent to do. 
Hence we find that they prayed and laid 
hands on certain persons in order to con- 
fer upon them the extraordinary gift of 
the Spirit. That the intelligent reader 



TO HIS KINGDOM 151 

may not confuse the various promises and 
operations of the Spirit, we here present 
them in the order in which they were con- 
ferred. 

I. The baptism of the Holy Spirit 
promised to the apostles to equip them 
intellectually for preaching the gospel in 
all languages and to guide them into all 
truth; this promise was fulfilled on the 
day of Pentecost (Acts 1 : 8; 2: 1-4). 

II. The ordinary gift of the Holy 
Spirit; i. e. } "the Spirit of adoption, 
whereby we cry, Abba, Father," that was 
promised on the day of Pentecost to the 
inquiring multitude; and to all others, in 
all ages, who like them hear, believe, re- 
pent and are baptized in the name of the 
Lord for remission of sins (Acts 2:38; 
Rom. 8: 15). 

III. The extraordinary gift of the 
Spirit by prayer and laying on of the apos- 
tles' hands, that conferred upon the re- 
cipients various gifts, but not the gifts 
and powers of the baptism of the Spirit 
(Acts 8: 16, 17; 19:6). 

IV. Then, there are the fruits of the 



152 the king's keys 

Spirit always in evidence by those who 
have received the Spirit of adoption (Gal. 
5:22, 23). 

Hence it will be seen that the extra- 
ordinary gift of the Spirit was the one 
conferred upon the brethren at Samaria 
because the ordinary gift they had already 
received by their obedience to the gospel. 
The question, then, naturally arises, what 
was this gift for, and why couldn't Philip 
confer it? 

In order to appreciate the importance 
of this extraordinary gift of the Spirit, 
conferred only through the apostles, let 
it be borne in mind that here were men 
and women that were merely new-born 
babes in Christ; that all they knew of this 
new cause they had embraced, had been 
learned from the preaching of this evan- 
gelist; that they had no other way of 
obtaining one word of information in re- 
gard to the matter, only by his preaching ; 
that at that time not a single word of the 
gospel had been committed to writing in 
any language. They had heard, learned 
and obeyed the commands of the Lord 



TO HIS KINGDOM 153 

that constituted them citizens of his king- 
dom ; but how were they to learn and know 
those things that they were to do as citi- 
zens, the things absolutely essential to 
their growth and progress in the divine 
life? In a word, all those things that we 
have now in the apostolic teachings and 
practice, that pertain unto life and godli- 
ness, that have been given through the 
knowledge of Him that has called us to 
glory and virtue — the things in the New 
Testament. The evangelist must go to 
other fields to preach the unsearchable 
riches of Christ, and the ambassadors of 
the Lord were under orders from the 
King to "go and teach all nations," and 
they, therefore, could not stay there and 
teach them those necessary things. 

Therefore, in the apostolic times the 
churches were organized with super- 
naturally endowed elders or officers that 
were provisional. 

The apostles, by prayer and laying on 
of hands, conferred upon the brethren a 
measure of the gifts of the Spirit, so that 
the Spirit through these brethren taught 



154 the king's keys 

the congregation all those things that 
zvere essential to grozvth into full-grown 
men and women in Christ — the things 
that we call practical Christianity. The 
reader, by reference to the first Corinthian 
letter, twelfth chapter, eighth to tenth 
verses, will find as many as nine different 
extraordinary gifts of the Spirit, during 
the apostolic period of the church, and in 
the next chapter (thirteenth) he will 
learn that they were all to cease or pass 
away, being provisional; and that which 
was, and is, a more excellent way was to 
be permanent; namely, faith, hope and 
love. The reader is urged to study thor- 
oughly the twelfth, thirteenth and four- 
teenth chapters of Paul's first letter to the 
church of Corinth, in order to have at 
hand an intelligent, comprehensive knowl- 
edge of these endowments of the Spirit 
and their purposes. For want of this 
information, or positively refusing to 
recognize the authoritative teachings of 
the ambassadors of the Lord concerning 
the question, many persons have claimed 
to possess and to exercise one of these 



TO HIS KINGDOM 155 

extraordinary endowments of the Spirit; 
namely, "the gift of healing the sick." It 
is singular and strange that those who 
make such claims never hold, advocate or 
claim any of the other gifts of the Spirit, 
such as the gift of languages, interpreta- 
tion of languages, gift of prophecy and 
discerning of spirits, etc. Therefore, in 
view of these facts, and the further fact 
that there is no evidence to-day of any 
healing of sick persons, only by means of 
well-known scientific methods and reme- 
dies, we conclude that persons making 
such claims are either lacking in informa- 
tion, or seeking to impose upon credulous 
persons for selfish purposes. 

The instruction of the apostle James in 
his Epistle relative to sending for the 
elders of the church in case of the sick, 
and for them to pray and anoint such 
persons, and they would be healed, is to 
be understood in the light of the fact that 
it was an eldership that was endowed 
with the gifts of the Spirit by the apostles 
of the Lord. The reason why Philip 
could not confer this power was because 

(12) 



156 the king's keys 

he was not an apostle, but was an evan- 
gelist, and had never been baptized with 
the Holy Spirit. The powers of the 
Spirit that he exercised were received by 
him through the apostles, and he could 
not transfer those powers to others, be- 
cause it was a function that belonged to 
the ambassadors of the Lord and to no 
one else. Hence, when the apostles all 
died, and all those who had received the 
Spirit from them, by prayer and laying on 
of their hands, passed away, all those 
miraculous powers ceased. Therefore, 
there could not be now, or since all these 
apostles and evangelists and elders have 
died, a single one of these gifts of the 
Spirit exercised, because there are no 
apostles or persons in all the world, 
endowed with the baptism of the Holy 
Spirit, to confer such extraordinary 
powers. 

If there was always a proper recogni- 
tion of the distinction of those agencies 
and forces that obtain in the establish- 
ment of an institution, from those by 
which the institution is perpetuated, there 



TO HIS KINGDOM 157 

never would be any confusion in their 
apprehension. In creation we have first 
the miracle, the extraordinary — all things 
being made by the hand of God, complete; 
then the ordinary law, of everything 
bringing forth after its own kind. There- 
fore, since God has finished his wonderful 
works of creation and rested, or ceased 
from those works, and given the ordinary 
law of reproduction, by which his creation 
is perpetuated, those extraordinary mani- 
festations of his powers have ceased. So 
in the Christian creation, the Lord, by the 
extraordinary power of his Spirit through 
the apostles, has finished the work of his 
spiritual creation, and has rested or 
ceased from those wonderful works, hav- 
ing ordained the ordinary law (the 
gospel) by which his spiritual creation is 
perpetuated. Having therefore ascer- 
tained the object of the impartation of 
the Holy Spirit through the laying on of 
the apostles' hands, we will revert to one 
other prominent incident that occurred in 
connection with the apostles' work while 
in Samaria. 



158 the king's keys 

the supreme judge's rulings relative 

to offences committed by the 

citizens of the kingdom. 

When Simon (mention of whom has 
already been made) saw that, through 
laying on of the apostles' hands, the Holy 
Spirit was conferred, he offered them 
money if they would give him the power 
to likewise confer the Spirit upon others. 
Evidently his old ruling passion of turn- 
ing everything to one purpose, of making 
money, was dominant in his heart and 
mind. It appears that from his viewpoint 
he saw that, could he obtain this power, 
he would be able to regain his former 
prestige with the people, which he had 
largely lost through the work of the evan- 
gelist, and also reap a lucrative return 
from persons who would reward him 
liberally for conferring upon them the 
gift of the Spirit. Peter's answer to his 
horrible proposition was quick, keen, 
decisive and scathing. He said: "Thy 
money perish with thee, because thou hast 
thought that the gift of God may be pur- 



TO HIS KINGDOM 159 

chased with money. Thou hast neither 
part nor lot in this matter: for thy heart 
is not right in the sight of God. Repent 
therefore of this thy wickedness, and 
pray God, if perhaps the thought of thine 
heart may be forgiven thee. For I per- 
ceive that thou art in the gall of bitterness, 
and in the bond of iniquity" (Acts 8: 19- 
23). It should not be considered strange 
or remarkable that Simon should relapse 
into his old ways so suddenly, neither 
should the genuineness and integrity of 
his faith and obedience to Christ be ques- 
tioned because of that fact. 

All ministers of the gospel, who have 
made a study of human nature and have 
had large experience with men of dif- 
ferent types of mind and habits of life, 
have observed instances similar to 
Simon's. They have seen men whom they 
had been instrumental in causing to give 
up and renounce sins, and habits of long 
standing, and penitently obey the gospel, 
all of a sudden, by association or some 
other influence, relapse into their old sins 
and ways. Simon's case, therefore, in 



160 THE KING'S KEYS 

this regard, is not alone; neitner was he 
the first nor the last man who has thought 
in his heart to buy the gift of God with 
money. Many men who have accumu- 
lated large sums of money by unfair and 
unrighteous methods, not only against 
God, but against their fellow-man as 
well, have thought in their hearts that the 
making of a large contribution to some 
benevolent or philanthropic enterprise 
would bring them into favor and accept- 
ance with God, and entitle them to his 
gifts. 

It should be observed that Simon's sin 
was in the thought of his heart, not in the 
sins he had committed prior to his faith 
and baptism. Peter did not say, "Thou 
art still in the gall of bitterness ;" neither 
did he say, "Thou art yet in the gall of 
bitterness ;" but, "Thou art in the gall of 
bitterness." The words "still" and "yet" 
are not in Peter's answer. While there 
can be no apology or palliation for his sin, 
because the apostle's perception of his 
heart and mind indicated an appalling 
condition, yet there have been, and con- 



TO HIS KINGDOM 161 

tinue to be, thousands that are in gall just 
as bitter and in bonds equally as iniqui- 
tous. 

THE GREAT LAW OF PARDON IN THE 
KINGDOM. 

Simon, like all obedient believers, had 
complied with the one great, universal, 
uniform law of pardon to all aliens. He 
had believed, repented, confessed and was 
baptized in the name of the Lord, and 
thus became a citizen of the kingdom, and 
now, having committed an offense against 
the divine government as a citizen, he is 
informed of the law of pardon that he 
must comply with in order to receive for- 
giveness. The apostle does not command 
him to believe and be baptized again for 
remission, but commands him to "repent, 
and pray to God that the thought of his 
heart may be forgiven him." In that, he 
would come to God in prayer by faith, 
confessing his sins. Hence we have here 
the two great laws of pardon or remission 
of sins. One for the alien believer, the 
other for the citizen of the kingdom. We 



162 the king's keys 

will here give them together, so that one 
can see wherein they differ, and to whom 
they apply. 

The alien sinner must : 

1. BELIEVE ON THE LORD JE- 
SUS CHRIST (Mark 16: 16; Acts 16: 
31). 

2. REPENT OF HIS SINS (Luke 
24:47; Acts 17:30). 

3. CONFESS THE LORD JESUS 
WITH HIS MOUTH (Rom. 10: 9). 

4. BE BAPTIZED FOR REMIS- 
SION OF HIS SINS (Mark 16: 16; 
Acts 2:38). 

The citizen must: 

1. BELIEVE WHAT THE LORD 
COMMANDS HIM (Heb. 11:6; 10: 
39; Acts 13:39). 

2. REPENT OF HIS SINS (Acts 8: 
22; Rev. 2: 16). 

3. CONFESS HIS SINS (1 John 1: 

9). 

4. PRAY FOR REMISSION OF HIS 

SINS (Acts 8: 22; 1 John 5: 14-16). 

Therefore the actions of these ambassa- 
dors at Samaria, especially in the case of 



TO HIS KINGDOM 163 

Simon, are very important, because they 
furnish the great law of pardon to the 
citizens of the kingdom who may commit 
offenses against the divine government, 
incurring the displeasure of the King, and 
who desire to be restored to the enjoy- 
ment of his mercy and pardon. If the 
reader will keep these two great laws of 
pardon in mind, he will never be mis- 
taken or confused in their application to 
the two distinct classes of persons to 
whom they relate. 



164 the king's keys 



CHAPTER XIII. 

The Conversion of a Government 
Official of Great Authority, the 
Treasurer of Queen Candace of 
Ethiopia (Acts 8:26-40). 

The church in Samaria being endowed 
with those gifts that were essential to its 
edification and development, the apostles 
returned to Jerusalem, while Philip the 
evangelist was ordered to the south of 
Jerusalem, in the way to the celebrated 
city of Gaza. Here, en route to Ethiopia, 
he found a distinguished government 
officer of great authority, the treasurer of 
Queen Candace of that country — a re- 
ligious man, who had been to Jerusalem 
to worship, and, returning in his chariot, 
was reading the prophecy of Isaiah. The 
Spirit ordered the evangelist to approach 
the man and join his company, and when 
he came in hearing of him, he discovered 
he was reading, aloud, the most graphic 



TO HIS KINGDOM 165 

description of the death of the Lord Jesus 
Christ found in all the prophecy of Isaiah. 
The evangelist asked him if he understood 
what he was reading. He confessed his 
inability to understand the prophecy with- 
out some one to instruct him, and he 
requested the evangelist to take a seat in 
the chariot with him. On being seated, 
the officer asked the evangelist of whom 
the prophet was speaking, of himself or 
with reference to some one else? The 
portion of the book he was reading was 
as follows : "He was led as a sheep to the 
slaughter; and like a lamb dumb before 
his shearer, so opened he not his mouth: 
in his humiliation his judgment was taken 
away: and who shall declare his genera- 
tion? for his life is taken from the earth" 
(Acts 8: 32, 33). 

The evangelist, in answering the ques- 
tion, began with this Scripture for his 
text, and preached unto him Jesus. In 
preaching Jesus, he preached his death 
for sin ; his burial, resurrection, ascension 
and exaltation at the right hand of God; 
invested with all authority in heaven and 



166 the king's keys 

in earth; his commission to the apostles 
to go into all the world and preach the 
gospel to all nations, baptizing them in 
the name of the Father and of the Son 
and of the Holy Spirit; in a word, he 
preached the things pertaining to the 
Kingdom of God and the name of Jesus 
Christ. As they journeyed, they came to 
a certain water; the officer called the evan- 
gelist's attention to the fact, and said: 
"See, water; what hinders me to be bap- 
tized?" and the evangelist said: "If you 
believe with all your heart, you may" 
The officer said: "I believe that Jesus 
Christ is the Son of God." The chariot 
was halted and they went down both into 
the water, both evangelist and the officer, 
and the evangelist baptized him. After 
the baptism the evangelist was caught 
away by the Spirit, while the officer 
journeyed homeward, rejoicing, which 
always follows an intelligent faith and 
obedience to the gospel of the Lord Jesus 
Christ. 

There are several things about the con- 
version of this prominent man that are so 



TO HIS KINGDOM 167 

important that they should have more than 
a passing notice here. In the first place, 
we will observe the agencies that are con- 
nected with the case: 

I. THE ANGEL WHO SPAKE 
TO THE EVANGELIST AND IN- 
STRUCTED HIM WHERE TO GO 
(Acts 8: 26). 

II. THE SPIRIT IN THE EVAN- 
GELIST THAT ORDERED HIM TO 
JOIN THE CHARIOT (Acts 8: 29). 

III. THE EVANGELIST WHO 
PREACHED THE WORD OF THE 
LORD TO THE OFFICER (Acts 8: 
35). 

IV. WHAT THE OFFICER DID 
HIMSELF : HE HEARD, BELIEVED, 
CONFESSED AND WAS BAPTIZED, 
AND REJOICED (Acts 8: 36-39). 

V. WHAT THE LORD DID FOR 
HIM: PARDONED HIS SINS (Mark 
16:16; Acts 2: 38, 39). 

This man's conversion is a practical 
illustration of the Lord's words in John 
3 : 8, where he says : "The wind bloweth 
where it listeth, and thou hearest the 



168 the king's keys 

sound thereof, but canst not tell whence 
it comet h, and whither it goeth: so [in this 
way] is every one that is born of the 
Spirit." The Lord did not say that the 
wind bloweth, and you "see" its effects — 
the point of analogy is not seeing; neither 
did he say that the wind bloweth, and you 
feel the effects thereof — the point of 
analogy is not feeling ; the wind bloweth 
and thou "hearest" "hearest !" "HEAR- 
EST!" The point of analogy is that of 
HEARING. Faith cometh by hearing, 
so, or in this way, is every one born or 
begotten of the Spirit; that is, begotten 
or made a believer by hearing the word 
of God. That little word "hear" is the 
key in that passage, that unlocks and dis- 
covers all the mystery that was supposed 
to be in the Saviour's illustration drawn 
from the wind. In the case of this officer 
of the Ethiopian government, the Spirit 
of God was in the evangelist, and directed 
him to the man in the chariot, and the 
Spirit, through the evangelist, preached 
the gospel to him, expounded the meaning 
of Isaiah's prophecy until the officer was 



TO HIS KINGDOM 169 

convicted, acknowledged his faith — the 
faith that comes by "HEARING"— and 
was baptized or born of water and the 
Spirit, and entered into the Kingdom of 
God, and rejoiced in sins forgiven. But 
he did not know where the Spirit came 
from, because the Spirit was in the evan- 
gelist, neither did he know where the 
Spirit had gone, because the Spirit caught 
away the evangelist from him, and he 
saw him no more ; but he did hear, believe, 
confess, and was baptized or born again, 
and entered the kingdom, and hence we 
have a practical demonstration of what 
the Saviour meant by being "born again." 
It will be seen that this government 
official, the people of Samaria, and the 
Pentecostian inquirers, all did the same 
things to become citizens of the Kingdom 
of God; all complied with the one uniform 
law of entrance into the kingdom; and 
as no one could enter the Kingdom of 
God except he "be born again/' and as 
what they all did brought them into the 
kingdom, it therefore follows that the 
phrase "being born again'' is a figure that 



170 THE KING'S KEYS 

literally means faith and obedience to the 
Lord Jesus Christ. 

The author is aware of the fact that 
critics have held that this thirty-seventh 
verse, containing the officer's confession, 
is an interpolation, and should not appear 
in the sacred text; be that true or false, 
it must be admitted that it appeared at a 
very early date, and, with it omitted, it 
can be conclusively proven by infallible 
texts that the confession of the name of 
the Lord Jesus is a prerequisite to salva- 
tion, and therefore prior to baptism. But 
the fact is, that the officer's question to the 
evangelist, "See, water; what doth hinder 
me to be baptized?" implies something 
additional, and what could be more proper 
than the evangelist's reply, when it is re- 
membered that after Peter had made the 
great confession, "Thou art the Christ, the 
Son of the living God," the Lord said: 
"Upon this rock I will build my church," 
etc. (Matt. 16: 16-18)? No one should 
ask for any higher authority or any addi- 
tional evidence of the importance of the 
confession. 



TO HIS KINGDOM 171 

But because the confession appears in 
this man's case, and not in the others ex- 
amined, and that the people at Pentecost 
were commanded to repent, while no 
repentance is mentioned in this man's 
obedience, nor of the people of Samaria, 
some superficial minds have been led into 
confusion relative to all of the conditions 
of salvation. It is proposed here, before 
taking leave of the conversion of this dis- 
tinguished gentleman, to present for the 
benefit of the intelligent reader an infal- 
lible rule, the knowledge of which will 
enable him to perceive the harmony and 
unity of all the cases of conversion found 
in the apostles' teaching and practice. 
Before stating this rule, let it be remem- 
bered, as stated in a former chapter, that 
there is but one great universal, uniform 
law of pardon or entrance into the King- 
dom of Christ — and only one. Without 
a recognition of this fact, all is confusion, 
contradiction and division, and all effort 
to reconcile and to harmonise the word of 
God is useless and fruitless. The rule is 
this: That all of the conditions that are 

(13) 



172 the king's keys 

essential to salvation that are expressed 
in the gospel of Christ are to be under- 
stood as implied in every case where 
salvation is promised, though they all be 
not there expressed. Let the reader, with 
this rule in mind, examine every case of 
pardon he finds during the apostolic 
period, considering the conditions, situa- 
tions and surroundings of each, and he 
will have no trouble in seeing the unity, 
beauty and harmony of the divine plan of 
redemption. 

Attention is called to one other incident 
in this man's conversion, because there 
has been some discussion and difference 
of opinion in regard to it. That is, the 
way, manner or mode of the baptism ad- 
ministered by the evangelist in this case. 
It seems strange that there would be any 
question of difference as to how the 
eunuch was baptized, in the face of the 
fact that, after arriving at the water, the 
historian would be so careful to details 
that he records the fact that "they went 
down both into the water," and then, to 
further impress that fact, he added: 



TO HIS KINGDOM 173 

"Both Philip and the eunuch; and he 
baptized him." It appears to any un- 
prejudiced mind, upon a moment's reflec- 
tion, that if Philip could have baptized 
him without going down into the water, 
he would have done so, to not only avoid 
wetting and soiling his clothes, but also 
in respect for the garments of his dis- 
tinguished candidate. If he could have 
been baptized, according to the word of 
God in some other way than by an immer- 
sion in the water, the reason of every 
man naturally cries out and asks, "What 
was the use of these two traveling gentle- 
men unnecessarily soiling their gar- 
ments?" and more especially when it is 
probable, on account of the prominence of 
the candidate, he was elegantly attired, 
and doubtless Philip had on his Sunday 
suit. At least, that is the way the matter 
appeals to me; that, had I been the evan- 
gelist in this case, and knew that I could 
baptize him according to God's will and 
way, without going into the water, or even 
have my candidate get out of his chariot, 
that is exactly what I would have done; 



174 THE king's keys 

and I venture the assertion that that is 
what nine men out of every ten, especially 
evangelists and preachers, would have 
done. Therefore the fact that they not 
only got out of the chariot, but "went 
down both into the water/' implies that 
the baptism could not be performed out 
of the water. But it is said that "he bap- 
tized him" after they had both gone down 
into the water. What, then, did Philip 
do when he baptized him ? 

I believe the question can be completely 
and satisfactorily answered by relating 
an incident that occurred some years ago 
with the writer when holding a series 
of meetings in an adjoining State. Be- 
ing the guest of one of the good cit- 
izens of the community, whom I will 
call Mr. B., and while sitting in his par- 
lor after enjoying the midday meal, he 
said: "You don't preach the same doc- 
trine that the man over at the chapel 
preaches. " 

I said: "He doesn't preach the truth, 
then, does he ?" 

He laughed. 



TO HIS KINGDOM 175 

I said: "In what does our preaching 
differ ?" 

He replied: "You preach as though 
immersion was the only right way to be 
baptized — at least, that's the way you 
have impressed me — while he is very 
liberal and gives every one the right to 
make his own choice in the matter; and 
if you preachers can not agree on what 
is the right way, how do you expect men 
like me to ever know what is right?" 

I said: "Mr. B., there is no use for us 
to waste any time in fruitless wrangling. 
I am engaged in my Lord's business, and 
his business requires haste, because life 
is short and death and judgment are sure. 
Before we proceed further, I want to ask 
you one question: If you knew the Lord's 
will and way, the right and Scriptural way 
to be baptized, would you do it ?" 

He said: "Yes, I would." 

I then said: "You need not take my 
word, nor the other preacher's word, 
at all in the matter, but you take the 
word of the Lord, and do what it tells 
you to do and in the way it tells you, 



176 the king's keys 

and you will be infallibly right and safe/' 

I then took his Bible from the center- 
table and read to him the great commis- 
sion by Matthew: "Go, teach all nations, 
baptizing them in the name of the Father 
and of the Son and of the Holy Spirit." 

He said: "I believe all of that, but it 
does not say how." 

I then read the language of Peter on 
the day of Pentecost, where he said: 
"Repent, and be baptized every one of you 
in the name of Jesus Christ for the 
remission of sins," etc. 

He said: "I believe all that, too, but it 
does not say how." 

Then I read to him this incident of the 
baptism of the eunuch, and said: "Mr. B., 
I will ask you upon your honor if the fact 
that both Philip and the eunuch went 
down into the water does not look like a 
case of immersion?" 

He said : "Yes, I will admit that much, 
for that is the way I have seen you do 
with the candidates you baptize." 

I said: "After they were down in the 
water, he baptized him." 



TO HIS KINGDOM 177 

He said: "Yes, but how?" 

I said: "Mr. B., do you believe that 
Philip baptized him according to God's 
will and way; that he baptized him in 
harmony with and according to the word 
of God?" 

He replied : "Yes ; certainly I believe he 
was baptized right and according to the 
word of God, but how?" 

I then read to him the word of God in 
the sixth chapter of Romans, as follows, 
"Therefore we are buried with him by 
baptism" etc., and said: "Then, if he bap- 
tized him according to the word of God, 
and you say you believe he did, what did 
he do then?" 

He said : "It looks like he buried him in 
the water." 

I said: "Isn't it a fact, Mr. B., that is 
what he did, if he baptized him accord- 
ing to the word of God?" 

He said: "It certainly is." 

I then read to him Col. 2: 12, "Buried 
with him in baptism, wherein also ye are 
raised with him," and said: "Did he do 
anything else?" 



178 the king's keys 

He replied: "He raised him, I guess." 

"No," I replied; " no guessing about it. 
Isn't that the fact?" 

He replied: "It surely is." 

I said : "Isn't that immersion, the bury- 
ing of a person in water and raising him 
out of it?" 

He said: "Yes." 

I said: "Then, you believe that to be 
the way that Philip baptized the eunuch, 
after they went down in the water?" 

He said: "Yes." 

I said: "And that act was according to 
the word of God, and the right way?" 

He said: "Yes." 

I said: "Well, then, you said at the 
beginning of our conversation that if you 
knew the Scriptural way, the right way, 
you would be baptized ; you now know and 
acknowledge it; are you ready?" 

He obeyed. So will it be with all who 
honestly desire to know and do the will 
of God. 



TO HIS KINGDOM 179 



CHAPTER XIV. 

The Appointment of another Ambas- 
sador by the King in Person, Thus 
Completing the Number of Ambas- 
sadors in the Apostolic College 
— His Conversion. 

In the ninth chapter of the Book of 
Acts we have a record of some marvelous 
events in the progress of the Kingdom 
of Christ — events that were not only of 
great value to the cause of Christ at that 
time, but for all time. Events, the re- 
sults of which have come down through 
the centuries to our day and generation, 
and will continue as long as the world 
exists. It is here we have the record 
of the Lord's appearance to the earth 
after his ascension and coronation, and 
the first time that any mortal had seen 
him since his ascension. His personal 
appearance was evidently to appoint an- 
other ambassador extraordinary to all 



180 THE KING'S KEYS 

nations, thus filling the vacancy in the 
original number of the apostles. This fact 
is in perfect accord with the view set forth 
in another part of this work ; namely, that 
the appointment of ambassadors extraor- 
dinary is a function that belongs exclu- 
sively to the King; hence the reader will 
readily see the appropriateness and impor- 
tance of the Saviour's personal presence 
on this eventful occasion. Saul of Tarsus, 
a young man who was a bitter and power- 
ful enemy of the Lord Jesus, and who was 
present at and consented to the assassi- 
nation of Stephen in Jerusalem, was en 
route with a band of men to Damascus, 
for the express purpose of arresting dis- 
ciples of the Lord and bringing them to 
Jerusalem for trial. 

As he was nearing the ancient city, 
about the middle of the day, all of a sud- 
den there flashed about him a light 
brighter than the sunlight, and, looking 
up, he saw the glorified Lord, who said: 
"Saul, Saul, why perse cut est thou me?" 
And he said: "Who art thou, Lord?" And 
the Lord said: "I am Jesus whom thou 



TO HIS KINGDOM 181 

persecutest" Then Saul said: "Lord, 
what will thou have me to do?" The Lord 
said : "I have appeared unto thee for this 
purpose, to make thee a witness and a 
minister of the things thou hast seen, and 
of the things in which I will hereafter 
appear unto thee; delivering thee from 
the people, and from the Gentiles, unto 
whom now / send thee, to open their eyes, 
and to turn them from darkness to light, 
and from the power of Satan unto God, 
that they may receive forgiveness of sins, 
and inheritance among them which are 
sanctified by faith that is in me. Arise, 
and go into the city, and there it will be 
told thee what thou must do" (Acts 9:6; 
26: 14-18). 

It will be observed that the Lord did 
not inform him of the conditions of salva- 
tion, that he had already committed to his 
ambassadors in the great constitutional 
law of his kingdom, so that he respects 
and regards the regular procedure of its 
operation, by directing this man to the 
place where he would obtain the informa- 
tion desired, in the regular authorized 



182 the king's keys 

way. Hence, it is seen that in the exer- 
cise of those functions and powers that he 
had authorized and delegated to his min- 
isters pertaining to his kingdom, he did 
not suspend, interfere with or abrogate; 
but in the exercise of those functions and 
powers that were exclusively his own, 
when it became necessary he acted in 
person. If the Lord Jesus Christ himself 
had such great regard for the fundamental 
law of his kingdom and the authority of 
his apostles, what must be said of those 
who positively and persistently reject and 
refuse to obey their commands and in- 
structions ? 

It appears that the conversation be- 
tween the Lord and Saul was in the 
Hebrew language, for those that were 
with him heard the language, but prob- 
ably did not know its significance. The 
men who were with Saul saw the light, 
but saw no person, but were afraid and 
all fell to the earth. When they arose 
from their prostrated condition to con- 
tinue to the city, Saul was totally blind, 
from the effect of seeing the glorified 



TO HIS KINGDOM 183 

Lord, and had to be led by others into the 
city, and for three days he was a prayer- 
ful, penitent believer. There was a certain 
disciple in Damascus by the name of 
Ananias, whom the Lord directed to Saul 
to tell him what he must do to be saved; 
who, upon his arrival, informed him that 
the Lord Jesus had sent him that he might 
receive his sight and be filled with the 
Holy Spirit, and immediately scales fell 
from his eyes and his sight was restored. 
Ananias said: "Why tarriest thou? Arise, 
and be baptized, and wash away thy sins, 
calling upon the name of the Lord." And 
he arose and was immediately baptized, 
and thus we find that he heard, believed, 
repented and was baptized, and received 
pardon of his sins upon the same condi- 
tions as all others. He was truly a great 
man, a great apostle of the Lord, if not 
the greatest of them all. 

Paul was as active and zealous in mak- 
ing disciples for the Lord as he had been 
in persecuting them, and the world is 
indebted to him, more than to any or all 
the rest, for knowledge of the principles 



184 the king's keys 

and institutions of the Kingdom of God. 
His wonderful and eventful life is a pow- 
erful testimony to the divine origin of the 
Christian religion. No honest man can 
read the life of Paul and fail to see that 
he was a noble, honest-hearted, self-sacri- 
ficing man. He devoted his life to the 
Master's cause, and at its closing bounds 
he said: "I have fought a good fight, I 
have finished my course, I have kept the 
faith: henceforth there is laid up for me 
a crown of righteousness, which the Lord, 
the righteous judge, shall give me at that 
day : and not to me only, but unto all them 
also that love his appearing" (2 Tim. 4: 
7, 8). 



TO HIS KINGDOM 185 



CHAPTER XV. 

The Announcement of the King's 
Message to the Gentiles — The 
Conversion of One of the Best 
Men in the World (Acts 10). 

The Lord Jesus ordered his ambassa- 
dors to begin their great work of world- 
wide evangelization in Jerusalem, then in 
all Judea, then Samaria, thence to the 
uttermost parts of the earth — the heathen 
or the Gentile world (Acts 1:8). This 
method they followed strictly, for we have 
already observed the beginning on the 
great day of Pentecost in that celebrated 
city, followed with the cruel persecution 
of the disciples, who, being dispersed, 
traveled throughout all Judea, evangeliz- 
ing among the Jews only, while Philip 
the evangelist announces the messages to 
the people of Samaria, bringing great joy 
to that city. And here, in the tenth chap- 
ter of the Acts of the Apostles, we have 



186 the king's keys 

the interesting and thrilling account of 
the reception of the firstfruits from the 
Gentiles into the Kingdom of Christ. 

This man Cornelius of Csesarea appears 
to have been a model man, such a one as 
to-day would be extolled and pointed out 
as a typical Christian gentleman, and yet 
he was not in a saved relation. Let us 
briefly consider some of the excellent 
qualities of this good man of the world. 
It will be observed that he was a Govern- 
ment officer — a military man — the captain 
of an Italian band of Roman soldiers 
(Acts 10: 1). 

1. He was a devout man (Acts 10: 

2). 

2. He was a man that feared God (Acts 

10:2). 

3. He was a benevolent man. "He gave 
much alms to the people" (Acts 10: 2). 

4. He was a prayerful man. "Prayed 
to God always" (Acts 10:2). 

5. He was a just man (Acts 10: 22). 

6. He had a good reputation (Acts 10: 
22). 

7. He was a religious man ; his religious 



TO HIS KINGDOM 187 

life was impressed upon his family and 
his soldiers (Acts 10: 1, 2, 7, 22). 

This splendid man, while praying in his 
home about three o'clock in the afternoon, 
saw an angel, who informed him that his 
prayers and alms had come up for a me- 
morial before God; and warned him to 
send to Joppa for the Lord's ambassador, 
who was at the home of a gentleman by 
the name of Simon by the Sea, who was a 
manufacturer of leather, and that when 
he was come he would tell him words 
whereby he and all his house could be 
saved (Acts 11 : 14). 

He immediately dispatched two of his 
servants and a devout soldier to Joppa 
for Peter. The day following, and when 
they were nearing that city, Peter went 
up on the housetop to pray, and while they 
were preparing dinner below he became 
very hungry and fell into a trance, and 
saw a great sheet let down from heaven, 
in which were all kinds of animals and 
fowls, etc., and a voice commanding him 
to slay and eat, and the vision was re- 
peated three times; and while Peter was 

(14) 



188 the king's keys 

meditating on the vision and its meaning, 
the three messengers from Cornelius had 
arrived and were inquiring for him. The 
Spirit informed him of their arrival, and 
ordered him to go with them without 
any doubts in regard to the matter. He 
received the men and their message, enter- 
tained them overnight, and the next day, 
with six other disciples, accompanied the 
visitors to the home of Cornelius in 
Csesarea. 

In anticipation of his coming, Cornelius 
had gathered in his home quite an audi- 
ence of his friends and neighbors to hear 
the wonderful words by zvhich he and his 
house were to be saved. The apostle, upon 
arriving, informed them of the fact that 
it was considered an unlawful thing for 
a Jew to keep company with or come unto 
one of another nationality, but that God 
had showed him that he should not call 
any man common or unclean. He then 
inquired for the reason for sending for 
him. Cornelius related the fact of the 
angel's visit and his message, and con- 
cluded by saying: "Now then we are 



TO HIS KINGDOM 189 

all here present before God, to hear all 
things that are commanded thee of God/' 

The apostle preached the gospel to them 
as he did upon the day of Pentecost at 
Jerusalem, and while he was yet speaking, 
the Lord poured out or baptized the Gen- 
tiles with the Holy Spirit, as he did the 
apostles at the beginning of the kingdom. 

The Jewish brethren who accompanied 
Peter were astonished at the fact that the 
Gentiles were baptized with the Spirit, 
for they heard them speak with languages 
and glorify God just as the apostles did 
on the day of Pentecost. Then Peter 
said: "Can any man forbid water, that 
these should not be baptized, who have 
received the Holy Spirit as well as we?" 
And he commanded them to be baptized 
in the name of the Lord. Hence this 
splendid man of the world heard, believed 
and obeyed the gospel of Christ — the one 
great uniform law of adoption into the 
kingdom — and received remission of sins 
just like all others. 

As there were several extraordinary 
agencies in connection with this man's 



190 THE KING'S KEYS 

conversion, it will be necessary to notice 
them here and their purpose, in order 
that they may not be confused with the 
ordinary law of adoption, that all comply 
with in becoming citizens of the kingdom. 
(1) The object of the angel' s visit was to 
inform Cornelius where to find Peter, 
the ambassador of the Lord, who would 
tell him what he ought to do (Acts 10: 
6). (2) The great vision that Peter saw 
on the housetop in Joppa was to convince 
him that the Gentiles were included in the 
great commission ; that the gospel was not 
for the Jewish nation only, but for all 
nations. (3) And the pouring out of the 
Spirit upon the Gentiles was to convince 
the Jewish brethren, at that time and in 
all ages, that God made no difference be- 
tween Jezv and Gentile, granting to each 
the same gifts of his Spirit, receiving and 
pardoning all upon the same conditions 
(Acts 11: 14-18). 

There are several conflicting theories or 
opinions held in regard to the purpose of 
the baptism of the Spirit upon Cornelius 
and his household, opinions usually held 



TO HIS KINGDOM 191 

by persons who do not know, or have 
never complied with, the conditions of the 
divine plan of redemption, and who be- 
cause of that fact would ask an intelligent 
and discerning public to believe that they 
had also been baptized with the Spirit, 
without one particle of evidence of the 
fact but their mere assertion. 

( 1 ) One opinion or theory held is, that 
the Spirit was poured out that they might 
have faith, and that it is faith that saves, 
etc. But Peter, who did the preaching on 
that eventful occasion, squarely contra- 
dicts that theory; he said with direct ref- 
erence to that event that "God made choice 
among ns, that the Gentiles by my mouth 
should hear the word of the gospel, and 
believe" (Acts 15: 7). As faith comes by 
hearing the word of God (Rom. 10: 17), 
their faith therefore came as Peter de- 
clared, by hearing the gospel from his 
mouth, and not by the baptism of the 
Spirit, hence it was not then for the pur- 
pose of giving them faith; that theory or 
opinion is false beyond question. 

(2) Another opinion or theory held is, 



192 the king's keys 

that the Spirit was poured out to purify 
or cleanse their hearts, and therefore it is 
poured out to-day for that purpose. But 
Peter, who was the preacher, also contra- 
dicts that opinion or theory. When speak- 
ing with direct reference to that occasion 
he said: "And God put no difference be- 
tween us [Jews] and them [Gentiles], 
purifying their hearts by faith" (Acts 15 : 
9). Therefore that theory or opinion is 
also false, for their hearts were purified 
by faith, and that faith (as shown above) 
came by hearing the gospel preached by 
the apostle. 

(3) Another theory or opinion held is, 
that the Spirit was poured out to purify 
or cleanse their souls, therefore it should 
be poured out to-day for that purpose. 
But the apostle Peter also squarely con- 
tradicts that theory, for he says : "Seeing 
ye have purified your souls in obeying the 
truth through the Spirit unto unfeigned 
love of the brethren, see that ye love one 
another zvith a pure heart fervently" (1 
Pet. 1:22). Hence the apostle affirms 
that the soul is purified by doing some- 



TO HIS KINGDOM 193 

thing, by obeying the truth ; and as the 
baptism of the Spirit was a promise and 
not a command to be obeyed, and as they 
had obeyed the truth or commands in 
order to purify their souls, it therefore 
follows that the theory that the baptism 
of the Spirit was for the purpose of puri- 
fying their souls is also false. 

(4) Another theory is, that the Spirit 
was poured out to assure them of the re- 
mission of their sins, and that therefore 
it should be poured out to-day for that 
purpose. But the apostle also contravenes 
that opinion ; for he said : "To him give all 
the prophets witness, that through his 
name [the name of Christ] whosoever 
believeth in him shall receive remission 
of sins" (Acts 10: 43). Hence the apos- 
tle affirms that remission of sins was by 
faith and through the name of Christ, 
because there is salvation in his name and 
in none other (Acts 4: 12). Therefore, 
in order that they might obtain the 
remission of their sins in the regular 
authorized way, i. e., through the name of 
Christ, he said: "Can any man forbid 



194 the king's keys 

water, that these should not be baptized, 
which have received the Holy Spirit as 
well as we? And he commanded them to 
be baptized in the name of the Lord" 
(Acts 10:47, 48). And thus, through 
faith and baptism in his name, they re- 
received remission of sins. It should be 
observed by the student of the case, that 
the angel told Cornelius that Peter would 
tell him something "he ought to do to be 
saved/' and as the apostle commanded 
him to be baptized in water, in the name 
of the Lord, it therefore follows that he 
obtained remission of sins by faith and 
obedience to the gospel and not by the 
baptism of the Spirit. It is a matter of 
fact to-day that those who lay claim to 
be baptized with the Spirit, and are ever- 
lastingly in their prayers and preaching 
harping about the baptism of the Spirit, 
have but little use for the expressed com- 
mand of the Spirit to be baptized in water, 
in the name of the Lord Jesus. That com- 
mand of the Lord is usually treated with 
absolute indifference, if not with con- 
tempt. It is really astonishing that those 



TO HIS KINGDOM 195 

who lay claim to so much of the Spirit, 
and to believe so much in the Spirit, and 
are always extolling and praising its work 
and influence, will positively forbid, reject 
and refuse his counsel and commands. 
Let it be impressed upon the mind that the 
question, "Can any man forbid water?" 
is the question or language of the Holy 
Spirit, because Jesus promised his apos- 
tles the baptism of the Holy Spirit to 
guide them into all truth, which promise 
was fulfilled upon the day of Pentecost. 
He gave them the keys of his kingdom, 
with the positive assurance that what 
they bound on earth would be bound in 
heaven, and that it would not be them that 
would speak, but the Holy Spirit speaking 
through them, etc. Therefore the ques- 
tion is the Spirits question, and the com- 
mand to be baptized in water, in the name 
of the Lord, is the command of the Holy 
Spirit; and he who forbids, rejects or re- 
fuses to obey the command (no matter 
what his pretensions may be) forbids, re- 
jects and refuses to obey the command of 
the Holy Spirit. And as this command. 



196 the king's keys 

bound on men upon the earth by the Holy 
Spirit, is approved by the Lord in heaven 
(see Matt. 16: 19), what answer will all 
such persons make in the great day, when 
standing in the presence of the King, and 
confronted with this question and com- 
mand that they have positively and per- 
sistently refused to obey? Will they say 
then as they do now, "We forbid it; that 
is our answer to the Spirit's question. 
And as to your command, Lord, to be 
baptized in water in your name: we re- 
fused to obey it because we did not think 
it was necessary ; we did not believe what 
you said about it"? "He that believeth 
not shall be damned" (Mark 16: 16). 
"He that rejecteth me, and receiveth not 
my words, hath one that judgeth him: the 
zvord that I have spoken, the same shall 
judge him in the last day" (John 12: 48). 

(1) If, then, the baptism of the Spirit 
upon Cornelius and his household was 
not for the purpose of giving them faith 
— and it was not; 

(2) Nor for purifying their hearts — 
and it was not; 



TO HIS KINGDOM 197 

(3) Nor for the purifying of their 
souls — and it zvas not; 

(4) Nor for the remission of their sins 
— and it was not, then the question is, 
What was it for ? It was for the purpose, 
as already stated, to convince the Jewish 
brethren at that time, and throughout all 
ages, that the heathen world zvas accepted 
of God precisely upon the same conditions 
as the Jews, and like them entitled to 
share all the blessings and privileges of 
the Kingdom of Christ. 

Peter and the six Jewish brethren who 
were present and witnessed the miracu- 
lous manifestation of the Spirit, so under- 
stood it ; and the church at Jerusalem, 
when the matter was before them, clearly 
saw that the design of the outpouring of 
the Spirit was conclusive evidence of the 
fact that God had granted the gospel 
blessings and privileges to the whole 
heathen world (see Acts 11: 17, 18; also 
15:7-14) upon precisely the same con- 
ditions as to the Jews. 



198 the king's keys 



CHAPTER XVI. 

The Decisions and Rulings of the 
Supreme Judges Concerning Names 
and Appellations of the Citizens 
of the Kingdom (Acts 11 : 26). 

The study of names and titles, their 
origin, relation and meaning, is always an 
interesting and profitable subject. The 
names and various appellations designa- 
ting the people of God in his word are 
significant and important. The most of 
the proper names of the Bible, designating 
personality, also have a primary or funda- 
mental meaning; any one can verify this 
fact by looking up the definition and 
meaning of ancient sacred names. If the 
people of God are called children of God, 
it is in relation to him as Father; if they 
be called brethren, it is with reference to 
their relation to each other; if disciples, 
with reference to their relation to the 
Lord as teacher; if saints, with reference 



TO HIS KINGDOM 199 

to their character; if citizens, with refer- 
ence to the government to which they be- 
long; if Christians, with reference to 
Christ, the anointed One, etc. Many seem 
to entertain the view that it makes no dif- 
ference as to what name we call the people 
of God, that there is nothing in a name 
anyway ; this view is usually held by those 
professed followers of the Lord who are 
known and designated by a name wholly 
unknown and unauthorized by his word — 
a name that in no way would indicate that 
they belonged to or were in any way re- 
lated to him — a name that utterly fails to 
honor and to glorify him. 

But is it true that there is nothing in a 
name, when it is expressly declared by 
divine authority that there is salvation in 
the name of the Lord Jesus Christ, and in 
none other (Acts 4: 12)? But there is 
not only salvation in a name ; there is also 
condemnation. In the beginning, under 
the very eyes of the apostles, when the dis- 
ciples began to divide up into sects, follow- 
ing human leaders and assuming human 
names (see 1 Cor. 3: 1-6), the apostle 



200 the king's keys 

charged them that they were carnal (sin- 
ful), for while one party would say they 
were of Paul (or Paulites), and another 
of Apollos (or Apollosites), they were 
sinful; and, in view of that fact, he com- 
manded that no man should glory in 
men by following them and wearing their 
names; and surely if it was sinful to wear 
even an apostle's name, or the name of the 
eloquent Apollos, by which to designate 
followers of Christ, it would be equally 
wrong and sinful to assume and wear any 
other name unless it be divinely author- 
ized. 

We are commanded to do all things 
(religious things), both as to word and 
act, in the name of the Lord (Col. 3: 17). 
Hence, if we did those things in some 
other name, we would be in disobedi- 
ence to this positive command and would 
therefore be guilty of sin. Moreover, un- 
authorized and uninspired names, titles 
and appellations for designating things 
that are divine and belong to Christ, are a 
fruitful source of confusion and division, 



TO HIS KINGDOM 201 

and are therefore wrong and sinful. In 
the beginning in the material creation, the 
first man, Adam, gave names to the things 
God created, and by those names they 
were called (Gen. 2: 19, 20) ; and just so, 
in the beginning of the spiritual creation, 
Christ, the second Adam, gave names to 
the things of the spiritual creation, and 
those names being divinely given, and 
designating correctly the spiritual things, 
they should always be called by their 
divine name. The sacred historian in- 
forms us, in Acts 1 1 : 26, that Paul and 
Barnabas remained with and taught the 
church in Antioch for a whole year, and 
that the disciples were called Christian 
first in that city. There must be some 
logical connection between the teaching 
and the calling; the calling appears to be 
the result or product of the teaching. And 
it appears, also, that since the church at 
Antioch was composed of converts from 
both Jews and Gentiles, it was eminently 
fitting and proper that the new name, by 
which Christ's followers everywhere and 



202 the king's keys 

among all nations should be designated, 
should be coined at such place under such 
conditions (see Isa. 62: 2). 

But the apostle James says, "Do not 
they blaspheme that worthy name by 
which ye are called ?" (Jas. 2:7), and 
they were called Christians (Acts 11 : 26). 
The argument may be presented as fol- 
lows : 

1. The name "Christian" is a worthy 
name. 

2. A worthy name is not a nickname. 

3. Therefore the name "Christian" is 
not a nickname. 

Or: 

1. A nickname is an insulting and op- 
probrious designation (see Webster, and 
2 Kings 2: 23). 

2. The designation of one as a Chris- 
tian is not an insulting or opprobrious 
designation. 

3. Therefore the name "Christian" is 
not a nickname. 

Or: 

1. The disciples were called by a name 
that was blasphemed (Jas. 2:7). 



TO HIS KINGDOM 203 

2. The disciples were called by the 
name "Christian" (Acts 11:26). 

3. Therefore the name "Christian" was 
blasphemed. 

But the apostle Peter says : "If any man 
suffer as a Christian, let him not be 
ashamed, but let him GLORIFY GOD IN 
THIS NAME" (Revised Version, 1 Pet. 
4: 16). To glorify God is to honor, 
adore, praise and worship him. Then, 
the argument is as follows : 

1. The name "Christian" is a name in 
which we are to glorify God (1 Pet. 4: 
16). 

2. We can not glorify God in a nick- 
name (Col. 3: 17). 

3. Therefore the name ^Christian" is 
not a nickname. 

Or: 

1. We are to honor, adore, praise and 
worship God in the name "Christian" (1 
Pet 4: 16). 

2. We can not honor, praise, adore and 
worship God in a nickname. 

3. Therefore the name "Christian" is 
not a nickname. 

(15) 



204 the king's keys 

Or: 

1. The name in which we can worship 
God acceptably is divinely authorized. 

2. We can worship God acceptably in 
the name "Christian" (1 Pet. 4: 16). 

3. Therefore the name "Christian" is 
divinely authorized. 

Or: 

1. The name in which God has author- 
ized his children to honor, worship and 
glorify him is of divine origin. 

2. He has authorized his children to 
honor, worship and glorify him in the 
name "Christian" (1 Pet. 4: 16). 

3. Therefore the name "Christian" is 
of divine origin. 

Or: 

1. God has never authorized or ap- 
proved of worship of himself in a nick- 
name. 

2. He has authorized and approved of 
worship of himself in the name "Chris- 
tian" (1 Pet. 4:16). 

3. Therefore the name "Christian" is 
not a nickname. 

Or: 



TO HIS KINGDOM 205 

1. The name "Christian" is a proper 
name for all of Christ's followers (Acts 
11:26; 1 Pet. 4: 16). 

2. A nickname is not a proper name for 
all of Christ's followers. 

3. Therefore the name "Christian" is 
not a nickname. 

Or: 

1. The name "Christian" is of Christ 
and designates the family or children of 
God. 

2. The family of God in heaven and 
earth is named of Christ (Eph. 3: 15). 

3. Therefore the name "Christian" is 
the family name. 

And: 

1. The Lord said to the apostles, "What 
you bind on earth is bound in heaven" 
(Matt. 16: 19). 

2. They bound on the disciples the duty 
of honoring and glorifying God in the 
name "Christian" (1 Pet. 4: 16). 

3. Therefore the name "Christian" is 
bound or approved in heaven. 

The people of the United States are 
designated as citizens of the United 



206 the king's keys 

States, and as citizens of the republic, and 
citizens of the Government; but when it 
is said of such that they are AMERI- 
CANS, that one word indicates their 
country, their home, where they belong, 
and the power to which they belong and 
the power that protects them. And when 
we use the one universal, general name 
"CHRISTIAN," it at once indicates their 
origin, the power to which they belong and 
the power that protects them. 

Any citizen who has the fires of pa- 
triotism and love of home and country 
burning in his soul will be highly insulted 
to have it alleged of him that he is not an 
American. And each and every true 
citizen of the Kingdom of Christ will like- 
wise take great offense to be charged that 
he is not a Christian. Therefore let all 
loyal citizens of Christ's kingdom respect 
the decisions, teachings and rulings of the 
Supreme Authority, concerning the names 
of the divine things, and let all the family 
of God glorify him in the one divine name 
"CHRISTIAN." 



TO HIS KINGDOM 207 



CHAPTER XVII. 

The Repeal of the Old Covenant by 
the Highest Judicial Authority 
in the Kingdom of Christ on 
Earth — The Decision of the Su- 
preme Judges. 

There have been a great many questions 
that have not only disturbed the church 
of Christ, but have hindered its growth 
and progress in the divine life. Many of 
these disturbing problems are not only 
without any divine authority, but are in 
direct opposition to it. Such is the one 
under consideration, that began under the 
very eyes of the apostles of the Lord, and 
has come down through all the ages, and 
remains to this day a powerful element 
against the restoration of the apostolic 
authority, in teaching and practice. It is 
the persistent effort to mix the Old Cove- 
nant with the New, to graft Judaism on 
to Christianity ; and the result is, and has 



208 the king's keys 

been, a mongrel situation both as to doc- 
trine and followers of the Lord. The first 
record we have of this attempt is found 
in the fifteenth chapter of Acts. Certain 
men went out from the first church of 
Christ in Jerusalem, down to Antioch, 
where Paul and Barnabas were laboring, 
and taught the brethren that they must 
observe the law of Moses or they could 
not be saved. Paul and Barnabas opposed 
the teaching with all their power, and, as 
it was beginning to produce trouble, the 
church concluded to take the case before 
the supreme judges at Jerusalem, and 
have their decision on the question. They 
therefore selected brethren to go with 
Paul and Barnabas, to lay the matter be- 
fore the apostles. The apostles, elders 
and the church convened to hear the re- 
port of these brethren, and to take action 
in regard to the matter. It appears that 
the apostle James was the presiding officer 
on this occasion. After there had been 
much discussion over the matter, the apos- 
tle Peter made a short, keen, pointed ad- 
dress, in which he asked: "Why tempt ye 



TO HIS KINGDOM 209 

God, to put a yoke upon the neck of the 
disciples, which neither our fathers nor 
we were able to bear?" The apostle 
James closed the discussion with a review 
of the argument by Peter, corroborated 
by a quotation from the prophecy of Amos 
(9: 11, 12), and concluded with a final de- 
cision in the case, which was unanimously 
adopted. The decision of the court was 
written, and was as follows: 

"The apostles and elders and brethren 
send greeting unto the brethren which 
are of the Gentiles in Antioch and Syria 
and Cilicia: forasmuch as we have heard, 
that certain zvhich went out from us have 
troubled you zvith words, subverting your 
souls, saying, Ye must be circumcised, 
and keep the law: to whom we gave no 
such commandment: it seemed good unto 
us, being assembled with one accord, to 
send chosen men unto you with our be- 
loved Barnabas and Paul, men that have 
hazarded their lives for the name of our 
Lord Jesus Christ. We have sent there- 
fore Judas and Silas, who shall also tell 
you the same things by mouth. For it 



210 THE KING'S KEYS 

seemed good to the Holy Spirit, and to us, 
to lay upon you no greater burden than 
these necessary things; that ye abstain 
from meats offered to idols, and from 
blood, and from things strangled, and 
from fornication: from which if ye keep 
yourselves, ye shall do well. Fare ye 
weir (Acts 15: 23-29). 

On the return of the brethren to An- 
tioch, they assembled the church and read 
to them the decision of the apostles, which 
brought great joy to the brethren. Later 
Paul and Silas traveled through the cities 
and delivered the decision (or decree) to 
the churches, for them to observe. But 
notwithstanding this clear, final, authori- 
tative decision by the supreme judges in 
the Kingdom of Christ, we find from the 
apostles' teaching on the question, in their 
letters to the churches, it required per- 
sistent effort by them to prevent the 
churches from being led off into this great 
error. And even to-day, with this binding 
decision and all of the additional teach- 
ings and rulings of these supreme judges 
on the question, there are those that are 



TO HIS KINGDOM 211 

persistently and constantly teaching and 
trying to place this yoke upon the dis- 
ciples of the Lord, which Peter affirmed in 
his day neither they nor their fathers were 
able to bear. The entire situation grows 
out of either the inability to perceive and 
rightly discern and divide the word of 
God in relation to one nation in one dis- 
pensation, and the word of God to all 
nations, in another dispensation; or posi- 
tively refusing to respect the decisions 
and rulings of the only divinely author- 
ized SUPREME COURT IN THE KINGDOM OF 

Christ upon earth (Luke 22: 30). 

It seems to be almost superfluous, in 
this day and age, to have to inform an 
intelligent and discerning public that while 
the apostles of the Lord were his ambas- 
sadors to all the nations, to announce the 
great organic law of the King containing 
the terms of pardon and acceptance of 
aliens in his kingdom, that they sustained 
an entirely different relation to the citi- 
zens or subjects of the kingdom. The 
relation of ambassadors to foreigners is 
one thing, while their relation to their own 



212 the king's keys 

government and fellow-citizens is entirely 
a different thing. Hence the Saviour 
promised the apostles that when he took 
his throne they should be invested with 
judicial functions in his kingdom, and de- 
cide questions for his people (the twelve 
tribes stand for God's people; see Luke 
22: 30), and that what they bound or 
loosed would be ratified in heaven; or, in 
other words, their decisions and rulings 
would be ultimate and final. Hence, they 
are, in their relation to the citizens of the 
kingdom, THE SUPREME COURT, 
from whose decisions there is no appeal. 

In addition to this great decision we 
have such keen, clear-cut declarations in 
the apostolic teachings of the abrogation 
of the Old Covenant, as a system no 
longer binding upon men, unless re-en- 
acted in the New Covenant, that there is 
no reason for any man (as the apostle 
said) to tempt God by insisting or de- 
manding of any one its observance. The 
apostle Paul, in his Colossian letter, ex- 
pressly declares that the lazv of command- 
ments contained in ordinances was blotted 



TO HIS KINGDOM 213 

out, being nailed to the cross (Col. 2: 14), 
and because of that fact he positively 
states the following conclusion: "Let no 
man therefore judge you in meat, or in 
drink, or in respect of an holy day, or of 
the new moon, or of the sabbath/' 

And yet, with this positive apostolic in- 
junction to let no man judge or rule you 
with respect to this law that is now an- 
nulled, there are those that teach that men 
must keep the Sabbath day. Some evan- 
gelist or preacher comes into a community 
claiming to be a preacher of the gospel of 
Christ, and it soon develops that his lead- 
ing theme is ancient Judaism, especially 
the observance of the seventh day. It 
seems strange that men will be so blinded 
that they can not see that no nation under 
heaven was ever commanded to observe 
the seventh day but the Jewish nation, and 
that for reasons that could not apply to 
any other people or nation. 

Moses said to the Hebrews: "Remem- 
ber that thou wast a servant in the land 
of Egypt, and that the Lord thy God 
brought thee out thence through a mighty 



214 the king's keys 

hand and by a stretched out arm: there- 
fore the Lord thy God commanded thee to 
keep the sabbath day" (Deut. 5 : 15). Let 
the reader observe closely the reason as- 
signed for the Israelites to observe that 
day, and he will readily see that it would 
not apply to any other people. Moreover, 
it is expressly declared by Paul that the 
law that was engraven upon tables of 
stone was abolished and done away (see 
2 Cor. 3). Again, it is said that had the 
first covenant been faultless, there should 
no place have been sought for the second; 
and a new covenant implies an old cove- 
nant, of which the apostle says: "Nozv 
that zvhich decayeth and waxeth old is 
ready to vanish away" (Heb. 8:7-13). 
In face of the great decision of the apos- 
tles on this question, and their clear, plain 
teachings in regard to the abrogation of 
the Old Covenant by the death of our 
Lord, it is an anomalous situation to see 
men, who claim to be loyal citizens of the 
Kingdom of Christ, living daily in con- 
tempt of the highest judicial court in the 
Kingdom of God upon earth. 



TO HIS KINGDOM 215 



CHAPTER XVIII. 

The Proclamation and Reception of 
the King's Ambassador and Em- 
bassy on the Continent of Europe 
(Acts 16). 

In the sixteenth chapter of the Acts of 
the Apostles is recorded the account of 
the proclamation and the reception of the 
gospel of Christ on the continent of 
Europe. The history is both thrilling and 
interesting, because of the wonderful re- 
sults for good that have gone forth from 
the triumph of Christianity among the 
European people. The seed of the King- 
dom of God, planted by the ambassador 
of the Lord, produced fruits through the 
centuries following that have been, and 
continue to be, both food and medicine 
to the hungry and weak nations of the 
world. The laws, institutions, customs 
and civilization of Europe have not only 
made their impress upon the thought and 



216 the king's keys 

life of the world, but continue to be the 
greatest factors in the progress of civil- 
ization to-day. England's greatest queen 
tersely and significantly expressed the 
truth concerning the subject when, upon 
presenting the delegates from the prince 
of Africa with a costly copy of the Bible, 
she said: "Tell the prince that this is the 
secret of England's greatness." 

The reception, treatment and experi- 
ences of the apostle among Pagan people 
were similar to those among the Jews and 
Asiatics. The life of Paul should be 
studied to-day by every young man, that 
he might catch the spirit of enthusiasm, 
service and sacrifice that is so essential to 
success in any great and worthy vocation. 
Moreover, Paul's life, thoughtfully con- 
sidered in all its relations, is a powerful 
testimony to the divine claims of that 
cause for which he lived, labored and died. 
Upon his arrival in Philippi, a leading city 
in Macedonia, he found a Roman colony 
— free citizens of Rome — who, under the 
emperor, enjoyed certain rights and priv- 
ileges not usually accorded to strangers 



TO HIS KINGDOM 217 

and foreigners. Evidently they had a 
miniature form of government analogous 
to that of the city of Rome. The apostle 
being a Roman citizen and free born, it 
would naturally be expected that here he 
would receive the greatest respect and 
enjoy the largest liberty. But we will let 
the facts tell the story of his visit to that 
city. 

On the Sabbath day the apostle and his 
companions went out to the river-side, 
where some devout women were gathered 
for prayer. Paul preached the gospel to 
them, and a certain lady of the city of 
Thyatira of Asia, who was engaged in 
the mercantile business, who heard him, 
believed his message and was immedi- 
ately baptized. It is interesting and 
worthy of note that the first person to 
obey the gospel on the continent of 
Europe was a woman, and that her 
home and hospitality were tendered to, 
and accepted and enjoyed by, these first 
messengers of the cross. During the last 
century there were many similar exam- 
ples of this noble woman's hospitality in 



218 the king's keys 

the lives and experiences of the pioneers 
of the great work of the restoration of 
primitive Christianity. 

An incident occurred with the apostle 
and his companions that at first seemed 
would be disastrous to the work so favor- 
ably inaugurated. A damsel servant, who 
was possessed by a demon, who was a 
source of revenue to her owners by her 
fortune-telling, followed Paul and Silas 
for days, crying aloud: "These men are 
the servants of the most high God, which 
shezv unto us the way of salvation." Paul, 
being grieved at this character of testi- 
mony, turned and said to the spirit: r 7 
command thee in the name of Jesus Christ 
to come out of her" When her owners 
saw the results that followed, and realized 
that their source of gain was gone, they 
immediately seized Paul and Silas and 
brought them before the authorities, and 
said: "These men, being Jews, do exceed- 
ingly trouble our city, and teach customs 
which are not lawful for us to receive, 
neither to observe, being Romans." The 
officers ordered them scourged, and when 



TO HIS KINGDOM 219 

they had beaten them shamefully, they 
were ordered to prison, and the jailer 
was instructed to keep them safely; who, 
having received such an order, thrust 
them into the inner prison and fastened 
their feet in stocks. All this occurred in 
open violation of Roman law, that gave 
to every citizen the right of trial before 
prison and punishment. 

It is a matter of fact that most men to- 
day, under conditions like those of Paul 
and his associate, would not feel very 
much like singing; but in the darkness of 
the midnight hour, in the inner prison, in 
an uncomfortable position, with the blood 
running down their backs, they prayed 
and sang praises to God, and the prisoners 
listened to them; and suddenly there was 
a great earthquake that shook the founda- 
tions of the building, and loosed the doors 
and caused them to open, and loosed the 
bands that held the prisoners, and awoke 
the jailer, who, seeing the situation, sup- 
posed the prisoners had escaped, and, 
knowing the fate that would befall him, 
drew his sword to kill himself, when 

(16) 



220 the king's keys 

Paul's voice rang out in the prison to 
him: "Do thyself no harm: for we are all 
here." He called for a light, sprang in, 
and came trembling, and fell down before 
Paul and Silas, and brought them out, and 
said: "Sirs, what must i do to be 
saved?" He was told to believe on the 
Lord Jesus Christ, and he and his house 
should be saved. In order that he might 
believe, they preached to him, and to all 
that were present, the word of the Lord. 
And he took them the same hour of the 
night and washed their stripes, and was 
baptized, he and all his household. He 
brought them back into his home and 
ordered refreshments for them, and re- 
joiced in sins forgiven with his whole 
family. 

Thus we have the account of the first 
converts in Macedonia; they heard, be- 
lieved and obeyed the same great, uniform 
law of pardon that was preached to the 
Jews in Jerusalem and Judea, to the 
Samaritans by Philip, to the Ethiopian 
officer, to the Gentile, to the Grecians and 
the people of Asia. The, church in Philippi 



TO HIS KINGDOM 221 

evidently made great growth and progress 
in the divine life, for later, in Paul's letter 
to them, he has no occasion to offer any 
rebuke for their shortcomings as with the 
other congregations. 

The purpose of calling attention to the 
several cases of conversion reviewed in 
this work is to impress the fact that, in 

the ADMINISTRATION OF THE KINGDOM 

of Christ by his inspired ambassa- 
dors, all aliens and foreigners to his 
kingdom, whether Jews or Gentiles, male 
or female, good or bad, religious or irre- 
ligious, priests or people, officer or sub- 
jects, were required to comply with the 
one great, uniform law of naturaliza- 
tion in order to become citizens of the 
Kingdom of Christ ; the law stipulated by 
the King himself in the great commission 
and constitution, that he ordained and 
gave to his ambassadors for all nations. 

The reader will find no exceptions, 
when the surroundings, situation and 
conditions of each and every case are 
thoughtfully considered. If all evangel- 
istic preachers and ministers could be 



222 the king's keys 

persuaded to demand and require of all 
alien sinners, to-day, obedience to this 
same great law by which persons are to 
become citizens, that one thing alone 
would accomplish more in behalf of that 
unity for which the Saviour prayed, than 
anything else, and would therefore hasten 
the consummation of the great work of 
the evangelization of all the world. 



TO HIS KINGDOM 223 



CHAPTER XIX. 

The Decision of the Supreme Judges 
Concerning the Great Question 
of Denominations, or Divisions in 
the Kingdom of Christ. 

The greatest and grandest achievement 
that could occur in the Christian world — 
an event that would mean more and ac- 
complish more for the glory of God upon 
the earth, and for the evangelization and 
conversion of all the world, and hasten the 
coming day of the Lord — would be the 
gathering together the divided, scattered 
children of God into one great church 
under one great Leader, the Lord Jesus 
Christ, with the Bible alone for its only 
rule of faith and practice. It is a singular 
and significant fact that, at the dawning 
of the twentieth century, He who reigns 
in heaven and in earth has so ordered 
the course of events that he has put into 
the hands of his people the power and 



224 the king's keys 

opportunity for the consummation of the 
greatest work of all the ages. It is a fact 
that the friends and followers of the Lord 
now have not only the opportunity, but 
they have the strength, the talent, the 
educational facilities, the money, the 
numbers, the influence and the power, if 
conserved, united and directed in right- 
eousness, to order and dictate the course 
of civilization, and to evangelize the whole 
world inside of the next half century. 
The very thought of such an opportunity, 
with the agencies and forces at their 
disposition, and the possibilities of its 
accomplishment, in the light of account- 
ability, ought to be sufficient to arouse 
every lover of the Lord and of man to a 
serious and prayerful investigation and 
consideration of the obstacles and hin- 
drances that prevent that grand consum- 
mation. 

Let the reader turn and read the 
sevententh chapter of the Book of John, 
and entire chapter of the Saviour's great 
prayer, of over six hundred and forty 
words, in which he prays first (1) for 



TO HIS KINGDOM 225 

himself; (2) then for his apostles, whom 
he had chosen to establish his church; (3) 
and then for all who would believe on 
him, through their word; (4) for their 
unity, to the end that the world might 
believe on and know him. It will be seen 
that this great achievement is to come 
as a result of the unity of all his follow- 
ers; a unity that for harmony, concord 
and agreement would bear a striking 
resemblance to that existing between him 
and his Father. Therefore it must be 
evident to all that the great barrier to the 
fulfillment of the desire expressed by the 
Saviour in this wonderful prayer, is the 
divided condition of his followers. In 
view of this fact, the sin of divisions, 
sects, party names, signs, badges and 
shibboleths becomes one of the greatest 
crimes in the Kingdom of Christ on earth. 
The magnitude and enormity of this great 
zvrong must be measured, and will be 
measured, by the great and grand benevo- 
lent enterprise it renders abortive. 

From this viewpoint, we are prepared 
to appreciate the decisions, teachings and 



226 the king's keys 

rulings of the supreme authority in the 
Kingdom of Christ on earth, concerning 
this great subject. Paul, as a supreme 
judge in his decisions and teachings to the 
church in Corinth, where sects were being 
formed following human leaders and as- 
suming human names, plainly charged 
that they were carnal (or sinful), and 
that envying and strife and divisions put 
them on the same plane as the men of 
the world; i. e., there would be no differ- 
ence between them and the men of the 
world (1 Cor. 3: 1-3), where these con- 
ditions existed. In perfect accord with 
Paul is the apostle James, who said: "For 
where envying and strife are, there is 
confusion and every evil work" (Jas. 3: 
16). Carnality, envying, strife, divisions, 
confusion and every evil work present a 
horrible situation, but it is one that ex- 
perience and observation absolutely con- 
firm. 

To those who thoughtfully and seri- 
ously consider the situation, there presents 
a spirit of class and of clan ; a spirit that 
manifests the want of feeling and of fel- 



TO HIS KINGDOM 227 

lowship, of Christian sympathy and of 
common interest, of harmony and of co- 
operation, of love and of unity, in a great 
common cause. It is a lamentable and de- 
plorable fact that the friends and fol- 
lowers of the adorable Lord, in all these 
conflicting divisions and parties, can not 
even be united or persuaded to stand to- 
gether in behalf of civic righteousness and 
moral reform, and for the abolition of 
those great wrongs that are not only 
against the cause of righteousness, but 
against civilization and civil government 
as well. The sin of envy, jealousy and un- 
holy emulation has produced, in our day, 
exactly the confusion stated by the apos- 
tle, and because of these things "every 
evil work" seems to prosper and to pre- 
vail. 

Therefore as the forces of evil are or- 
ganized and are active all along the line 
of life's battle, if the friends of the Lord 
would hope for victory, every considera- 
tion should urge them to close up the 
ranks and prepare for the approaching 
conflict, or content themselves to remain 



228 the king's keys 

in everlasting defeat and disobedience to 
their King. Let it be constantly kept in 
mind that the first, the essential, the one 
important thing, is for God's people to get 
together to form such a unity, that it will 
manifest to the world that condition de- 
sired by the Saviour in his prayer. With- 
out this, all education, money, energy, 
talent, service and sacrifice will ultimately 
fail to attain the desired end; because, if 
the world could be evangelized and be 
brought to believe on the Saviour, with 
his followers scattered and divided as 
they are, it would demonstrate that he 
was mistaken in his request to the Father, 
and that therefore his wisdom was only 
human, like that of us all. It must there- 
fore appear to all that all of the agencies 
and forces of the followers of the dear 
Redeemer should be consecrated and di- 
rected to .the accomplishment of this one 
great cause of unity. That once accom- 
plished, the results will follow, as certain 
as cause and effect. 

But could this grand work be attained 
soon? Certainly it could, but not by 



TO HIS KINGDOM 229 

great conventions of the Lord's people, 
to discuss questions, pass resolutions, etc., 
and seek to form some plan, basis or 
ground of union. All such efforts are 
useless and foolish, because the history 
of man shows they only multiply di- 
vision; and, besides, they come very 
near being in contempt of the highest 
authority in the Kingdom of Christ. Do 
brethren think for one moment that they 
could prepare a better or more perfect 
platform of unity than that given by 
the Holy Spirit? Do they presume to 
usurp the place of the Spirit in the 
Kingdom of Christ? Do they assume to 
offer a substitute, or something else, or 
something additional, to what the Lord 
has required? If the Lord's plan and 
platform is not perfectly adapted to the 
purpose, have they any assurance what- 
ever that theirs would be more so, or 
that the Lord would even approve their 
action in the matter? 

Can it be possible that men who love, 
believe in and recognize the authority of 
the Lord Jesus Christ to rule in his own 



230 the king's keys 

kingdom would go so far as to utterly 
disregard the one great platform of unity 
that was divinely given, divinely inspired 
and perfectly and infallibly adapted for 
the very purpose desired? That is, the 
platform of the Holy Spirit; namely: 
I. ONE BODY. 
II. ONE SPIRIT. 
III. ONE HOPE. 
IV. ONE LORD. 
V. ONE FAITH. 
VI. ONE BAPTISM. 
VII. ONE GOD AND 
FATHER OF ALL, WHO IS ABOVE 
ALL, AND THROUGH ALL, AND 
IN YOU ALL (Eph. 4:4-6). 

That is the unity we all are com- 
manded to endeavor to keep. Why would 
you add more, or why would you have 
less? We all claim to believe it; why 
not all of God's people accept it at once, 
and the work be done? All other mat- 
ters would soon adjust themselves. Each 
could hold his own opinions; they would 
be his own and he would be by right 
entitled to his own. They may be true 



TO HIS KINGDOM 231 

or they may be false, but all would be 
confident of one thing; namely, that they 
had accepted the Lord's platform of 
unity, and in that they would know they 
were infallibly in the right. Let all 
recognize and respect the decisions, teach- 
ings and rulings of the supreme judges 
in the Kingdom of our Lord, concerning 
divisions and denominational titles and 
names, etc. ; and let all heed the apostle's 
admonition to "mark them which cause 
divisions and offences contrary to the 
doctrine which ye have learned; and 
avoid them. For they that are such 
serve not our Lord Jesus Christ, but 
their own appetite; and by good words 
and fair speeches deceive the hearts of 
the uninformed" (Rom. 16: 17, 18). 



232 the king's keys 



CHAPTER XX. 

The Significance, the Importance 
and the Relation of the Con- 
summating Act of the Great Law 
of Naturalization to the Great 
Problems that Disturbed the 
Peace and Prosperity of the 
Kingdom During the Apostolic 
Period — N early Every Great 
Question Was Settled by an Ap- 
peal to This Great Institution of 
Divine Grace. 

The Lord Jesus Christ, in the great 
constitution of his kingdom, that he gave 
to his ambassadors to announce to all 
aliens and foreigners for their acceptance 
in order to become subjects and citizens 
of his kingdom, and to enjoy his clem- 
ency, plainly and expressly demanded that 
all such persons should, by his authority, 
"be baptized in the name of the Father, 
and of the Son, and of the Holy Spirit," 



TO HIS KINGDOM 233 

the consummating act of the process of 
naturalization and transition from that 
of a foreigner to that of a citizen of the 
divine government. That one act of obe- 
dience gives efficacy and value to all 
preceding acts, in the plan of becoming 
a Christian. It is the one act that sus- 
tains the relation to the Kingdom of 
Christ analogous to that of the oath of 
allegiance, taken by a foreigner on be- 
coming a citizen of a human govern- 
ment; or of one becoming a soldier in 
the army; or of the consummating act 
in the marriage covenant; or that of the 
adoption of a child into a family; or the 
induction of a person into a responsible 
official position; or the birth of one into 
the natural world. 

All civilized governments have a uni- 
form law, method or procedure by which 
aliens and foreigners become citizens of 
such government. In the United States 
there is but one great law of naturaliza- 
tion, and the oath of allegiance is the 
completion of the method of making an 
alien a citizen of the republic. 



234 the king's keys 

All secret fraternal organizations have 
in their fundamental law and ritualism 
a uniform law, plan or procedure that is 
imperative upon all who seek membership 
in those organizations; and in all those 
methods of admission there is always one 
final, closing, consummating act or de- 
gree, that completes the process of initia- 
tion, and constitutes one a member in 
full, entitling him to every right, priv- 
ilege and favor that such societies offer. 
One may take the preceding degrees, or 
comply with all the conditions of the 
plan of initiation excepting the closing or 
final degree, but if he fails or refuses to 
comply with that condition, such person 
will never be a member of the organiza- 
tion. And a foreigner might comply 
with all the conditions of the process 
of naturalization excepting the oath of 
allegiance, but should he fail or refuse to 
comply with that requirement, he would 
never be a citizen of the republic. He 
might be a good man, and obey the laws 
and respect the institutions of the country, 
but the fact is he would never be a citizen 



TO HIS KINGDOM 235 

of the Government (whatever else he 
might be) so long as he refused to take 
the oath of allegiance, and thus complete 
the process of naturalization. 

As it is with human governments and 
organizations, so it is with reference to 
the divine government, the Kingdom of 
Christ. The Lord himself has incorpo- 
rated into the organic law of his kingdom 
the process of naturalization of aliens, 
and the positive divine ordinance of bap- 
tism is the consummating act of the proc- 
ess — the final act or degree, that gives 
value to all preceding conditions required 
in order to become a citizen of the com- 
monwealth of the Kingdom of God (Eph. 
2: 19; Col. 1 : 13). One might meet all of 
the preparatory conditions of initiation 
into the kingdom, and might obey the 
laws of the King and greatly respect and 
admire the institutions and purposes of 
the kingdom, etc., but if he refused to 
comply with this final consummating act 
of the process of transition, he would 
never be a citizen (whatever else he 
might be) of the kingdom, if there is 

(17) 



236 the king's keys 

yny meaning in analogy and in divine 
law; for the Lord has expressly de- 
clared: "Except a man be born of water 
and of the Spirit, he cannot enter into 
the kingdom of God" (John 3:5). This 
positive, authoritative declaration of the 
Lord ought to be final and conclusive to 
all who claim to love and trust him for 
salvation. 

But the facts are, the situation to-day 
among the followers of the Lord con- 
cerning this great question is chaotic, if 
not anarchic. There appears as great a 
difference of belief or opinion among re- 
ligious teachers as to what is the truth 
on the subject, as there are among the 
so-called scientists as to what is actually 
science, but it must be evident to any 
reasonable mind that in both there is 
only one eternal truth about any one 
thing with which either has to do. 

If the Lord Jesus has revealed or made 
known to man the plan of salvation and 
adoption into his kingdom, that plan is 
one, and uniformly the same to all of 
every nation, of every class and con- 



TO HIS KINGDOM 237 

dition of mankind. If the plan is a 
loving trust (faith) in the Lord Jesus 
Christ as the Son of God, and a gen- 
uine reformation (repentance) of life, 
and a confession of the name of Jesus, 
followed by baptism into him in the name 
of the Father and of the Son and of the 
Holy Spirit — the consummating act in 
the profess of transition — then the plan 
is one, and uniformly the same to all. 
Therefore the intelligent believer of the 
word of God will readily perceive the 
importance and significance of the great 
and sublime ordinance of baptism, be- 
cause it is not only the final act, in 
the process of becoming a citizen in 
Christ's Kingdom, but it is also the only 
act that has the three glorious names of 
the Father and of the Son and of the 
Holy Spirit in it. The fact is, instead 
of the institution being unnecessary and 
non-essential, as held by many, it is one 
of the great, if not the greatest, ordi- 
nances ever given by divine authority; 
and is thrown across the pathway of 
every soul that seeks admission into the 



238 THE KING'S KEYS 

everlasting kingdom of the adorable Re- 
deemer, to test his faith, sincerity and 
loyalty to him. It is fraught with such 
momentous importance to the Kingdom 
of God and the sons of men that nearly 
every great question or problem that 
came up under the apostolic ministry 
was usually solved by reference to this 
positive divine ordinance. 

SOME OF THE GREAT PROBLEMS SETTLED 
BY REFERENCE TO BAPTISM. 

1. The great question of the resur- 
rection of the dead that was agitating 
the church in Corinth, and being denied 
by some, was settled by an appeal to 
baptism. The apostle asked them why 
they were baptized to set forth the res- 
urrection from the dead, if the dead rise 
not? (1 Cor. 15:29). 

2. The question of party leaders (di- 
visions) and human names, that was dis- 
turbing the unity of the church, was 
settled by an appeal to baptism. Paul 
asked the Paulites if they were baptized 
into Paul's name (1 Cor. 1: 13). 



TO HIS KINGDOM 239 

3. The question of what one must do 
to enjoy remission of sins, was settled 
by reference to baptism (Acts 2:38; 9: 
6; 22: 16). 

4. The question of being the children 
of God was settled by reference to bap- 
tism (Gal. 3:26, 27). 

5. The question of the reception of the 
Holy Spirit was settled by reference to 
baptism (Acts 19:2-5). 

6. The question of the saved relation 
of the Christian was settled by reference 
to baptism (1 Pet. 3:20, 21). 

7. The question of one's faith and sin- 
cerity in accepting Christ was settled by 
reference to baptism (Acts 16: 15). 

8. The question of one's death to sin 
and being alive to God was settled by 
reference to baptism (Rom. 6: 3-12). 

9. The question of one's faith was set- 
tled by reference to baptism (Acts 8: 36- 
39). 

10. The question of the circumcision 
of spiritual Israel was settled by refer- 
ence to baptism (Col. 2: 11, 12). 

11. The question of the sanctification 



240 THE KING'S KEYS 

of the church was settled by reference to 
baptism (Eph. 5:26). 

12. The question of unity ; baptism was 
referred to as one of the cardinal ele- 
ments we are to endeavor to keep (Eph. 
4:3-6). 

13. The question relative to the 
Saviour's authority was settled by refer- 
ence to baptism (Matt. 21:25). 

14. The question of rejecting the coun- 
sel of God was settled by reference to 
baptism (Luke 7:30). 

15. And, finally, the introduction of 
the Lord to the Jewish nation was by 
baptism (John 1:31). 

Surely, then, no one who believes in 
the authority, wisdom and goodness of 
the Lord Jesus Christ would for one 
moment question the value, importance 
and greatness of this wonderful insti- 
tution that he has so graciously ordained 
for man in the great plan of human re- 
demption. 



TO HIS KINGDOM 241 



CHAPTER XXI. 

"Do This in Remembrance of Me" 
— "Teach Them to Observe All 
Things Whatsoever I Have Com- 
manded You." 

In order to realize and appreciate more 
fully the importance of observing the 
divine ordinances of the Lord in the 
kingdom of grace, ordained for the sal- 
vation and redemption of men, it should 
be remembered that in his natural king- 
dom, to which our natural life corre- 
sponds, we live, move and enjoy the 
natural things through the senses, and by 
means of God's natural ordinances. All 
physical life, health and salvation in the 
physical kingdom is received — and can 
only be received — and enjoyed through 
the senses and by means of God's natural 
ordinances. 

He has expressly declared that he 
created the earth to be inhabited (Isa. 



242 the king's keys 

45: 18), and that the sun, moon and 
stars, the seasons, rain, snows, etc., are 
his established ordinances (Gen. 1:14; 
Jer. 31:35; 33:25; Job 5: 10; Ps. 147: 
16, 17). Hence, every gift or blessing of 
the natural kingdom must be — and can 
only be — received and enjoyed through 
the senses and by means of these ordi- 
nances. To illustrate, all the good or 
pleasure we receive and enjoy through 
the sense of sight, can only be received 
and enjoyed by means of his great ordi- 
nance — LIGHT. The powers of one's 
vision might be perfect, and there might 
exist all about us thousands of objects 
that would produce joy and pleasure 
through the sense of seeing, but with- 
out God's natural ordinance, light, there 
would be no enjoyment of any or all of 
these objects: and what is true with the 
sense of seeing is also true relative to 
all the other faculties and the ordinances 
by which one is enabled to enjoy the 
things of the natural world all about 
him. 

These facts are, or ought to be, evident 



TO HIS KINGDOM 243 

to all, because they are demonstrated by 
the experience and observation of all. 

Therefore, while we live, move and 
enjoy physical life and salvation in the 
material kingdom through the senses and 
by means of the physical laws and or- 
dinances, in the kingdom of grace we 
have, live and enjoy spiritual life and 
salvation through faith and by means 
of God's spiritual ordinances, for we 
"walk by faith, not by sight" (or sense 
—2 Cor. 5:7). 

In the kingdom of grace God has 
"given unto us all things that pertain 
unto life and godliness" (2 Pet. 1:3), 
and faith instead of sense becomes the 
vital element, and the divine spiritual 
ordinances the means by which we may 
have and enjoy spiritual life and salva- 
tion in his kingdom. 

All of the life-giving, life-sustaining 
and life-saving power of God's wisdom 
and goodness in the kingdom of his 
dear Son must be received — and can 
only be received — and enjoyed through 
faith and by means of his divine ordi- 



244 the king's keys 

nances. There is no exception known to 
man of this universal law of His king- 
dom. Hence, he has ordained the gospel 
as the power of God unto salvation to 
every believer, for therein is the right 
way of God revealed for saving men 
(Rom. 1: 16). His ordinances are the 
preaching of the gospel, baptism, Lord's 
Day, Lord's Supper, confession, of sins, 
prayer and praise, and all the teachings, 
admonitions, etc., of the inspired apos- 
tles ; by a faithful continuance in all these 
things, one grows, develops and becomes 
strong in the Lord and in the power of 
his might. 

In the natural world there are ordi- 
nances that are vital and fundamental, 
around which others cluster and depend 
(light, for instance) ; and just so is it 
in the spiritual kingdom. There are 
ordinances that are pre-eminent and oc- 
cupy the first place in that kingdom. 
Such is the institution of the Lord's 
Supper. The night of our Lord's be- 
trayal, and following the celebration of 
the last legal Jewish Passover, when he 



TO HIS KINGDOM 245 

instituted the memorial of his death, he 
said to his disciples: "Do this in remem- 
brance of me?' and a few days later, 
when he gave them the great organic 
law of his kingdom, he ordered them to 
teach the disciples to observe all things 
that he had commanded them. Hence, 
when they established the first church of 
Christ, we are informed that they "con- 
tinued stedfastly in the apostles' teaching 
and in fellowship, and in breaking of 
bread, and in prayers" (Acts 2: 42). So 
important, so essential and so vital to the 
spiritual life and welfare of the devout 
believer was this institution that the only 
reason assigned for the public gathering 
of the disciples upon the first day of the 
week was to observe this tender, touch- 
ing memorial of his death (Acts 20: 7). 
This one fact alone is sufficient to in- 
dicate its importance and pre-eminence 
in the administration of the kingdom by 
the apostles. The motive or the attrac- 
tion that brought them together upon 
the great day of the Lord was not that 
some distinguished evangelist, or even 



246 the king's keys 

an apostle, would be present and speak; 
nor that some famous quartette would 
render some choice selections; nor that 
Miss Somebody, who had recently re- 
turned from the Conservatory of Music 
at Athens or Rome, would favor the 
audience with a solo, and her many 
friends would be delighted to hear the 
rich melody of her lovely voice again. 
No! not one, nor all of these together, 
are in evidence as the incentive for their 
gathering together, but it was the all- 
constraining power of a faithful, loyal, 
loving service to Him who gave his life 
and shed his blood that they might enjoy 
redemption through him, even the for- 
giveness of sins (Eph. 1:7). 

The observance of this sacred memo- 
rial engages, and has to do with, the vital 
principles and powers of the human soul. 
It involves directly the memory, the af- 
fections and the will, and, because of 
this fact, the churches or the individual 
members who assemble in a wrong spirit, 
with an improper purpose, and in an 
unauthorized or unlawful manner, and 



TO HIS KINGDOM 247 

attempt to observe this sacred institu- 
tion, bring upon themselves serious and 
alarming results (1 Cor. 11:30). The 
fearful and disastrous consequences that 
attended the disregard and disrespect for 
this institution in the apostolic age are 
corroborated to-day by experience and 
observation. 

Then it produced zveakness, sickness 
and death (spiritual — 1 Cor. 11 : 30). The 
weakness here mentioned is of the kind 
spoken of in 1 Cor. 8: 7, and Rom. 14: 
1 ; the sickness was of the kind of which 
Isaiah speaks (Isa. 1:5) and referred 
to by the Saviour in Matt. 13: 15, while 
the sleep was of the character mentioned 
by Paul in Ephesians, where he says: 
"Awake, thou that sleepest, and arise 
from the dead, and Christ shall give thee 
light" (Eph. 5: 14). 

The churches of Christ to-day that 
only observe this ordinance occasionally 
as it may be convenient, and the indi- 
vidual members only when it may suit 
their fancy or notion to do so, and 
then in a hurried way or manner to get 



248 the king's keys 

through with it to make way for some- 
thing unknown and unauthorized by the 
word of God, are invariably spiritually 
in a condition similar to such churches 
in the primitive times. Many churches 
and members are to-day weak and sick, 
and some as spiritually dead to the joys 
and pleasures of spiritual things as one 
who is literally dead to the natural world. 
Therefore, the same results follow the 
misuse and abuse of this great ordinance 
to-day as in apostolic times, and this is 
incidentally a demonstration of the di- 
vine origin of the memorial. The saving 
efficacy and power of this great ordi- 
nance is realized and experienced to-day 
by all who faithfully, affectionately and 
regularly observe it each Lord's Day, 
properly discerning the Lord's body and 
blood. 

As it is stated, that, upon one occasion, 
he took bread and blessed and brake, and 
gave to his disciples, and their eyes were 
opened, so those who assemble upon the 
first day of the week to break bread in 
memory of Him, receive and enjoy larger 



TO HIS KINGDOM 249 

visions of his everlasting presence, help 
and blessing. It is expressly declared 
that we are saved if we keep in memory 
the great and sublime facts of the gospel 
(1 Cor. 15:1-4). And how shall we 
keep them in memory except through the 
divine ordinances that are appointed for 
that purpose? 

Those who "continue stedfastly in the 
apostles' teaching" reading and studying 
a portion of the word of the Lord every 
day, with a sincere desire to know its 
meaning and application; and who daily 
go to the Lord with their troubles and 
sorrows, their joys and pleasures, con- 
fessing their errors and sins, and ac- 
knowledging their gratitude for mercies 
received, and ask his help and guidance in 
the problems and struggles of their lives ; 
and then upon each and every Lord's 
Day assemble with him at his table in 
his house and thus hold communion with 
him — those who prayerfully, persistently 
and perseveringly do these things never 
desire, and never return to, the allure- 
ments of a lost and sinful world. 



250 the king's keys 



CHAPTER XXIL 

The Purpose of the Kingdom. 

We now approach the ultimate design 
of the whole scheme of redemption; the 
purpose of all divine effort in behalf of 
man ; the end of all divine history, poetry 
and prophecy; of all law, statutes and 
judgments; of all types and antitypes; of 
all figures and symbols; of all revelations 
in all ages and in all dispensations. To 
reveal God in his threefold capacity or 
relation, as Creator, Provider and Re- 
deemer; to make known his fatherly 
interest and divine goodness and love, and 
thus recover and win back to him his 
sinful, suffering and sorrowing children; 
by revealing man to himself; by discover- 
ing to him his origin, his nature, his pos- 
sibilities and the glorious destiny that 
awaits him. Surely such a purpose and 
such a scheme, the supreme Dbject of 
which is man's present and eternal hap- 



TO HIS KINGDOM 251 

piness, should constrain all of our powers 
of admiration and gratitude to its divine 
author, for this priceless treasure. 

No subject in all the range of human 
thought is more important or more in- 
teresting to "an intelligent, devout be- 
liever than the question of his ultimate 
destiny. It is a matter of fact, as men 
travel down life's pathway and near its 
end, having tasted of the bitter waters 
of life — having passed through the sor- 
rows, discouragements, disappointments 
and heartaches incident to this world — 
the subject of the meaning of life, its 
purpose, possibilities and its final destiny, 
grows on them with the advancing years. 
The question or belief of some kind of 
future for man appears to be coexten- 
sive with his historv, and is not confined 
to any one race or nation, but to all races 
and all nations. The belief that, beyond 
the tragedy of death, there is some kind 
of existence or future for mankind is as 
world-wide and universal as the belief in 
religion and in God ; even among savage 
tribes of men, and in the islands of the 

(18) 



252 the king's keys 

seas and on all the continents of the 
world, wherever men are found, this 
thought exists; and if men should be 
found that have no belief concerning the 
subject, it would only be evidence of 
their approximation, in the scale of de- 
generation, to the confines of brute crea- 
tion. 

Among many nations and tribes the 
thought may be, and really is, very crude, 
materialistic and even sensual; but, nev- 
ertheless, the belief or fundamental idea 
is there. It is not purposed here to dis- 
cuss the source or origin of the belief, 
whether from tradition, intuition or rev- 
elation, but merely to call attention to the 
fact of its existence. In those countries 
and among the nations where Christian 
thought, culture and refinement prevail; 
where the great facts of Christianity are 
woven into the whole fabric of the intel- 
lectual, moral, social and religious life of 
the people; where Christ himself is recog- 
nized as the standard and the highest 
ideal within the range of human thought 
— there exists and prevails the sanest, 



TO HIS KINGDOM 253 

safest and most intelligent and rational 
conception and belief of future existence 
in all the world. A faith, the reflex in- 
fluence of which is not only the most 
consoling and comforting, but one -that 
ennobles, elevates and inspires the be- 
liever to so mold his life and character 
that he may be worthy of the great and 
glorious destiny promised him at the 
closing bounds of his earthly career. 

The reason for the wholesome and de- 
sirable results of such belief is because 
it is founded upon glorious and sublime 
facts — upon divine facts and divine rev- 
elations; and as like begets like, and as 
sure as cause and effect, the Christian's 
faith and hope spring from the fountain 
of divine goodness and love. All man- 
kind is under everlasting obligation and 
gratitude to the Lord Jesus Christ for 
his life, death and achievement over the 
powers of the unseen world, by his res- 
urrection from the grave, not only estab- 
lishing his divine claim to be the Son of 
God, but demonstrating as well the great 
truth he taught during his earthly life 



254 the king's keys 

— that of the continuity of life. Hence 
the declaration: "He has abolished death, 
and brought to light life and immortality." 
Life and immortality existed, but he dis- 
covered it to man, he showed it, he 
exemplified its continuity, by going into 
death's dominions and reappearing to his 
disciples and demonstrating to their senses 
that great fact — the only way that they 
could be impressed with its glorious real- 
ity. During his earthly life he had taught 
the great truth that the dead were alive, 
that life was continuous, but his resur- 
rection was a positive demonstration of 
the truth. 

When the sect of the Sadducees pre- 
sented to him the case of the woman who 
had married seven brothers, and asked 
whose wife she would be in the future 
state, he told them that they greatly 
erred, because they were ignorant of the 
Scriptures and the power of God; and, 
after teaching them that people were not 
marrying and contracting marriage re- 
lations in that life, as they did here, he 
then proceeded to show them that the 



TO HIS KINGDOM 255 

dead were alive, by calling their atten- 
tion to the fact: 

1. That God is the God of Abraham, 
Isaac and Jacob (Matt. 22:32). 

2. That he is not the God of the dead, 
but of the living (Matt. 22: 32). 

3. Therefore Abraham, Isaac and Ja- 
cob are alive, and the argument was con- 
clusive and unanswerable, and is to this 
day, to all who believe his word and have 
mental acumen to grasp the force of con- 
clusions drawn from correct premises. 
He said: "He that liveth and believeth 
in me shall never die" (John 11:26). 
The argument may be stated thus: 

(1) He that lives and believes in 
Christ shall never die. 

(2) It :s the intelligent spirit of man 
that lives and believes in Christ (Rom. 
10: 10; Gal. 2:20). 

(3) Therefore the intelligent spirit of 
man will never die. 

Jesus said of Jairus* daughter (whose 
body was dead) : 

a. That she was not dead, but asleep 
(Matt 9:24). 



256 the king's keys 

b. In sleep, persons are not dead, but 
are not cognizant of the things of this 
world. 

c. Therefore persons in death are sim- 
ply not cognizant of the things in this 
world. 

(a) And he said of Lazarus, who had 
died, that he was sleeping (John 11: 11). 

(b) In sleep persons are not dead, but 
simply don't know what is going on in 
this life. 

(c) Therefore Lazarus was not dead, 
but in that condition in which he was 
free from the cares, sorrows, sufferings 
of this world. 

And again he taught: 

( 1 ) That man can kill the body ( Matt. 
10:28). 

(2) That he can not kill the soul 
(Matt. 10:28). 

(3) Therefore the death of the body 
is not the death of the soul. 

And the apostle taught: 

a. That the spirit absent from the body 
is present with the Lord (2 Cor. 5:6; 
Acts 7:59). 



TO HIS KINGDOM 257 

b. In death the spirit is absent from 
the body (Jas. 2: 26). 

<;. Therefore in the death of the fody 
the spirit is with the Lord. 

And Paul teaches: 

(1) He desired to depart from this 
life and be with Christ (Phil. 1: 21-24). 

(2) In death the spirit departs from 
the body (Acts 7: 59). 

(3) Therefore in death the spirit de- 
parts to be with Christ. 

And again: 

(1) The spiritual unseen things are 
eternal (2 Cor. 4: 18). 

(2) The spirit of man is unseen. 

(3) Therefore it is eternal. 
And again Paul said : 

(1) "When our earthly body or taber- 
nacle is dissolved, we have another house, 
eternal in the heavens ,, (2 Cor. 5:1). 

(2) And Peter speaks of his death as 
putting off his tabernacle or body (2 
Pet. 1:14, 15). 

(3) Therefore at death we put off the 
body for our house which is from heaven. 

Hence, no conception of man's nature 



258 THE king's keys 

can be correct that does not recognize 
this revelation of his duality. That he 
has a dual nature, is clearly revealed 
in revelation, confirmed by all animated 
nature, and demonstrated by his own 
intuition. The first authentic inspired 
record of his origin presents this duality 
— his material body of the earth, earthly, 
and his spiritual or immaterial body, in the 
image and likeness of his spiritual Father. 

(1) One is material, the other imma- 
terial (Gen. 1:26; 2:7). 

(2) One is natural, the other spiritual 
(1 Cor. 15:44). 

(3) One is corporal, the other incor- 
poral (2 Cor. 12: 1-4). 

(4) One is tangible, the other intangi- 
ble (Luke 24:39). 

(5) One is seen, the other unseen 
(Luke 24: 39). 

(6) One is the outward man, the other 
the inward man (2 Cor. 4: 16). 

(7) One is mortal, the other immortal 
(1 Cor. 15:53; Rom. 8: 11). 

(8) One is mind, the other matter 
(Rom. 7:25). 



TO HIS KINGDOM 259 

(9) One is of the earth, the other of 
heaven (1 Cor. 15:47). 

(10) One is appointed to die, the other 
to live (Heb. 9:27; John 11:26). 

(11) One is the body, the other is the 
spirit (Jas. 2: 26). 

(12) One is the clothing, the other is 
the person (2 Pet. 1: 13-15; 2 Cor. 5: 
2, 3). 

(13) One is the place of habitation, the 
other the inhabiter (2 Cor. 5: 1-4). 

(14) One serves the law of sin, the 
other the law of God (Rom. 7: 25). 

(15) One has a fleshly father, the 
other a spiritual father (Heb. 12:9). 

(16) One has a material form, the 
other a spiritual form (Gen. 2:7; Zech. 
12:1). 

(17) One, man can kill, the other he 
can not kill (Matt. 10:28). 

(18) One goes to the grave, the other 
to glory (Deut. 34: 6, 7; Luke 9: 30, 31). 

(19) One can not inherit the kingdom 
of God, the other is the heir (1 Cor. 15: 
50; Rom. 8: 17). 

(20) One in death is lifeless and help- 



260 the king's keys 

less; the other desires, hears, sees, feels, 
suffers and remembers (Acts 9: 37; John 
11:39; Luke 16:23-31). 

(21) One at death is dissolved and 
ceases to be a living, organized body; 
the other is robed in white and continues 
to adore, praise and serve God (2 Cor. 
5:1; 2 Pet. 1:14; Rev. 4:9-11; 7:10- 
14). 

(22) One becomes food for worms, 
the other flies away to paradise (Job 19: 
26; Ps. 90: 10; Luke 23:43). 

(23) One is temporal, the other is 
eternal (2 Cor. 4: 16-18). 

(24) One returns to the earth, the 
other returns to the Lord (Gen. 3: 19; 
Phil. 1:22-28). 

And thus, throughout all of God's 
gracious revelations to man, will be 
found the greatness of man's wonderful 
nature and destiny. It is the knowledge 
and belief of this great fact of man's 
divine origin and godlike nature, and his 
glorious destiny, that gives value and 
dignity to human life, and makes it in- 
valuable and sacred. It was in full view 



TO HIS KINGDOM 261 

of this fact that the Saviour said: "What 
shall it profit a man, to gain the whole 
world, and lose his own soul? Or what 
shall he give in exchange for his soul?" 
It is a delightful, happy, comforting 
and consoling belief and hope to know 
that our beloved dead are with the Lord 
and Saviour Jesus Christ. Hence, Ste- 
phen, the first Christian martyr, when 
dying at the hands of a wicked mob, 
said he saw heaven opened and the 
Saviour standing at the right hand of 
God, as though he had arisen from his 
throne to greet and to welcome his cour- 
ageous and faithful follower into the 
city of God, and Stephen said when he 
saw him, "Lord Jesus, receive my spirit" 
and expired. And while devout men 
carried his body to the grave, weeping 
and mourning with great lamentation, 
Stephen himself was with his Saviour 
in heaven. And there is every reason 
to believe that the same welcome is in 
waiting for all who are in the Lord and 
remain faithful unto the end of this 
earthly life. Moses, whose body had 



262 the king's keys 

been dead for fifteen centuries, and Eli- 
jah, who had been carried up into heaven 
hundreds of years before, both appeared 
in glory on the mount of transfiguration, 
and conversed with the Saviour relative 
to his death which he was to accomplish 
at Jerusalem. 

It is such glorious and sublime inci- 
dents and inspirations, revealed to man 
in the Divine Word, that lifts up the 
eyes of the inward man and by faith en- 
ables him to see the beautiful city of 
God and his mansion in the Father's 
house. It discovers to him the robes of 
a glorious immortality and the unfading 
crown of an endless life. The vision 
grows brighter and dearer as we near 
the end of life's purpose and pilgrimage 
upon the earth, when we shall at last be- 
hold with rapture the glory and beauty of 
the capital city of the King of glory — 
"The New Jerusalem," that city that will 
forever afford new scenes, new inspira- 
tions and new delights; there to greet 
and meet those faces and forms that we 
have seen and loved before; to converse 



TO HIS KINGDOM 263 

with and enjoy the association of the 
just from every nation and of every 
age; to enjoy the society of our Father 
and of our Saviour and the angelic 
throng. The rapture of such a scene! 
To the weary it is eternal rest; to the 
poor of earth it is certain and imperish- 
able riches; to the wandering pilgrim it 
is a permanent home; it is bread to the 
hungry; water to the thirsty; hope to 
the despairing and life to the dying; the 
only intelligent hope that can render any 
consolation and comfort in the saddest, 
darkest hours of human life, and such is 
the ultimate design of the Kingdom of 
God upon the earth. 

In that beautiful city they will meet us, 

Forms and faces we have seen and loved be- 
fore ; 
And in their robes of white they will greet us, 
With halleluiahs and welcome — welcome ever- 
more. 

THE END. 



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